Text -- John 9:1-13 (NET)

Healing a Man Born Blind

9:1 Now as Jesus was passing by, he saw a man who had been blind from birth. 9:2 His disciples asked him, “Rabbi, who committed the sin that caused him to be born blind, this man or his parents?” 9:3 Jesus answered, “Neither this man nor his parents sinned, but he was born blind so that the acts of God may be revealed through what happens to him. 9:4 We must perform the deeds of the one who sent me as long as it is daytime. Night is coming when no one can work. 9:5 As long as I am in the world, I am the light of the world.” 9:6 Having said this, he spat on the ground and made some mud with the saliva. He smeared the mud on the blind man’s eyes 9:7 and said to him, “Go wash in the pool of Siloam” (which is translated “sent”). So the blind man went away and washed, and came back seeing. 9:8 Then the neighbors and the people who had seen him previously as a beggar began saying, “Is this not the man who used to sit and beg?” 9:9 Some people said, “This is the man!” while others said, “No, but he looks like him.” The man himself kept insisting, “I am the one!” 9:10 So they asked him, “How then were you made to see?” 9:11 He replied, “The man called Jesus made mud, smeared it on my eyes and told me, ‘Go to Siloam and wash.’ So I went and washed, and was able to see.” 9:12 They said to him, “Where is that man?” He replied, “I don’t know.”

The Pharisees’ Reaction to the Healing

9:13 They brought the man who used to be blind to the Pharisees.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Joh 9:1

As he passed by ( paragōn ).

Present active participle of paragō , old verb to go along, by, or past (Mat 20:30). Only example in this Gospel, but in 1Jo 2:8, 1Jo 2:17. The day was after the stirring scenes in chapter 8, but not at the feast of dedication as Westcott argues. That comes three months later (Joh 10:22).

Robertson: Joh 9:1

From his birth ( ek genetēs ).

Ablative case with ek of old word from genō ,ginomai . Here alone in N.T., but the phrase tuphlos ek genetēs is common in Greek writers. Probably a well-known character with his stand as a beggar (Joh 9:5).

Robertson: Joh 9:2

Who did sin? ( tis hēmarten ).

Second aorist active indicative of hamartanō . See Act 3:2; Act 14:8 for two examples of lameness from birth. Blindness is common in the Orient and Jesus healed many cases (cf. Mar 8:23; Mar 10:46) and mentions this fact as one of the marks of the Messiah in the message to the Baptist (Mat 11:5). This is the only example of congenital blindness healed. It is not clear that the disciples expected Jesus to heal this case. They are puzzled by the Jewish notion that sickness was a penalty for sin. The Book of Job had shown that this was not always the case and Jesus shows it also (Luk 13:1-5). If this man was guilty, it was due to prenatal sin on his part, a curious notion surely. The other alternative charged it upon his parents. That is sometimes true (Exo 20:5, etc.), but by no means always. The rabbinical casuists loved to split hairs on this problem. Ezekiel (Eze 18:20) says: "The soul that sinneth it shall die"(individual responsibility for sin committed). There is something in heredity, but not everything.

Robertson: Joh 9:2

That he should be born blind ( hina tuphlos gennēthēi ).

Probably consecutive (or sub-final) use of hina with first aorist passive subjunctive of gennaō .

Robertson: Joh 9:3

But that the works of God should be made manifest in him ( all' hina phanerōthēi ta erga tou theou en autōi ).

Jesus denies both alternatives, and puts God’ s purpose (all' hina with first aorist subjunctive of phaneroō ) as the true solution. It is sometimes true that disease is the result of personal sin as in the man in Joh 5:14 and parents can hand on the effects of sin to the third and fourth generations, but there are cases free from blame like this. There is comfort for many sufferers in the words of Jesus here.

Robertson: Joh 9:4

We must work the works of him that sent me ( hēmas dei ergazesthai ta erga tou pempsantos me ).

This is undoubtedly the correct text (supported by the Neutral and Western classes) and not eme (I) and me (me) of the Syrian class nor hēmas (we) and hēmas (us) of the Alexandrian class. Jesus associates us with him in the task committed to him by the Father. Bernard argues vigorously, but vainly, for eme me. We are not able to fathom the depth of the necessity (dei ) here involved in each life as in this poor blind man and in each of us.

Robertson: Joh 9:4

While it is day ( heōs hēmera estin ).

This clause gives the note of urgency upon us all.

Robertson: Joh 9:4

The night cometh ( erchetai nux ).

"Night is coming on,"and rapidly. Night was coming for Jesus (Joh 7:33) and for each of us. Cf. Joh 11:9; Joh 12:35. Even electric lights do not turn night into day. Heōs with the present indicative (Joh 21:22.) means "while,"not until as in Joh 13:38.

Robertson: Joh 9:5

When I am in the world ( hotan en tōi kosmōi ō ).

Indefinite relative clause with hotan and present active subjunctive ō , "whenever I am in the world."The Latin Vulgate renders here hotan by quamdiu so long as or while as if it were heōs . But clearly Jesus here refers to the historic Incarnation (Joh 17:11) and to any previous visitations in the time of the patriarchs, prophets, etc. Jesus as God’ s Son is always the Light of the World (Joh 1:4, Joh 1:10; Joh 8:12), but here the reference is limited to his manifestation "in the world."

Robertson: Joh 9:5

I am the light of the world ( phōs eimi tou kosmou ).

The absence of the definite article (to phōs in Joh 8:12) is to be noted (Westcott). Literally, "I am light to the world, whenever I am in the world.""The display of the character varies with the occasion"(Westcott).

Robertson: Joh 9:6

He spat on the ground ( eptusen chamai ).

First aorist active indicative of the old verb ptuō for which see Mar 7:33. Chamai is an old adverb either in the dative or locative (sense suits locative), in N.T. only here and Joh 18:6. Jesus was not asked to cure this man. The curative effects of saliva are held in many places. The Jews held saliva efficacious for eye-trouble, but it was forbidden on the Sabbath. "That Jesus supposed some virtue lay in the application of the clay is contradicted by the fact that in other cases of blindness He did not use it"(Dods). Cf. Mar 8:23. Why he here accommodated himself to current belief we do not know unless it was to encourage the man to believe.

Robertson: Joh 9:6

He made clay ( epoiēsen pēlon ).

Only use of pēlos , old word for clay, in N.T. in this chapter and Rom 9:21. The kneading of the clay and spittle added another offense against the Sabbath rules of the rabbis.

Robertson: Joh 9:6

Anointed his eyes with the clay ( epechrisen autou ton pēlon epi tous ophthalmous ).

First aorist active indicative of epichriō , old verb, to spread on, anoint, here only and Joh 9:11 in N.T. "He spread the clay upon his eyes."B C read epethēken (first aorist active indicative of epitithēmi , to put on).

Robertson: Joh 9:7

Wash ( nipsai ).

First aorist middle imperative second person singular of niptō , later form of nizō , to wash, especially parts of the body. Certainly bathing the eyes is good for eye trouble, and yet we are not to infer that the cure was due to the use of the clay or to the washing.

Robertson: Joh 9:7

In the pool of Siloam ( eis tēn kolumbēthran tou Silōam ).

The word kolumbēthra (from kolumbaō , to swim) is a common word for swimming-pool, in N.T. only here and Joh 5:2, Joh 5:7. The name Siloam is Hebrew (Isa 8:6) and means "sent"(apestalmenos , perfect passive participle of apostellō ). It was situated south of the temple area and was apparently connected by a subterranean tunnel with the Virgin’ s Well (Joh 5:2) according to Bernard. The water was conducted artificially to the pool of Siloam.

Robertson: Joh 9:7

Washed ( enipsato ).

First aorist direct middle (cf. nipsai ), apparently bathing and not merely washing his eyes.

Robertson: Joh 9:7

Came seeing ( ēlthen blepōn ).

Jesus had healed him. He was tested by the demand to bathe his eyes.

Robertson: Joh 9:8

Neighbours ( geitones ).

From gē (land), of the same land, old word. See Luk 14:2.

Robertson: Joh 9:8

Saw him ( theōrountes ).

Present active participle of theōreō , who used to observe him.

Robertson: Joh 9:8

Aforetime ( to proteron ).

Adverbial accusative, "the former time,"formerly.

Robertson: Joh 9:8

That he was a beggar ( hoti prosaitēs ēn ).

See Joh 4:19; Joh 12:19 for declarative hoti after theōreō . But it is entirely possible that hoti here is "because"(Westcott). Prosaitēs is a late word for beggar, in N.T. only here and Mar 10:46. It is from prosaiteō , to ask in addition (see prosaitōn below), a thing that beggars know how to do.

Robertson: Joh 9:8

Is not this he that sat and begged? ( Ouch houtos estin ho kathēmenos kai prosaitōn ).

He had his regular place and was a familiar figure. But now his eyes are wide open.

Robertson: Joh 9:9

Nay but he is like him ( Ouchi ,alla homoios autōi estin ).

Vigorous denial (ouchi ) and mere similarity suggested. Associative instrumental case autoi after homoios . The crowd is divided.

Robertson: Joh 9:9

He said ( ekeinos elegen ).

Emphatic demonstrative (as in Joh 9:11, Joh 9:12, Joh 9:25, Joh 9:36), "That one spake up."He knew.

Robertson: Joh 9:10

How then were thine eyes opened? ( Pōs oun ēneōichthēsan sou hoi ophthalmoi ).

Natural and logical (oun ) question. First aorist passive indicative (triple augment) of anoigō . These neighbours admit the fact and want the manner ("how") of the cure made clear.

Robertson: Joh 9:11

The man that is called Jesus ( ho anthrōpos ho legomenos Iēsous ).

He does not yet know Jesus as the Messiah the Son of God (Joh 9:36).

Robertson: Joh 9:11

I received sight ( aneblepsa ).

First aorist active indicative of anablepō , old verb to see again, to recover sight, not strictly true of this man who had never seen. He got back sight that he had never had. Originally the verb means to look up (Mat 14:19).

Robertson: Joh 9:12

Where is he? ( Pou estin ekeinos ).

The very question of Joh 7:11.

Robertson: Joh 9:13

They bring him ( agousin auton ).

Vivid dramatic present active of agō . These neighbours bring him.

Robertson: Joh 9:13

To the Pharisees ( pros tous Pharisaious ).

The accepted professional teachers who posed as knowing everything. The scribes were usually Pharisees.

Robertson: Joh 9:13

Him that aforetime was blind ( ton pote tuphlon ).

Simply, "the once blind man."

Vincent: Joh 9:1

From his birth ( ἐκ γενετῆς )

The word only here in the New Testament.

Vincent: Joh 9:2

This man, or his parents

It was a common Jewish view that the merits or demerits of the parents would appear in the children, and that the thoughts of a mother might affect the moral state of her unborn offspring. The apostasy of one of the greatest Rabbis had, in popular belief, been caused by the sinful delight of his mother in passing through an idol grove.

Vincent: Joh 9:3

But that ( ἀλλ ' ἵνα )

There is an ellipsis: but ( he was born blind ) that .

Vincent: Joh 9:4

I must work ( ἐμὲ δεῖ ἐργάζεσθαι )

The best texts read ἡμᾶς , us , instead of ἐμὲ , me . Literally, it is necessary for us to work . The disciples are thus associated by Jesus with Himself. Compare Joh 3:11.

Vincent: Joh 9:4

Sent me, not us

The Son sends the disciples, as the Father sends the Son.

Vincent: Joh 9:5

As long as ( ὅταν )

More correctly, whensoever . Rev., when . Whether in my incarnation, or before my incarnation, or after it. Compare Joh 1:4, Joh 1:10.

Vincent: Joh 9:5

The light

See on Joh 8:12. The article is wanting. Westcott says, " Christ is 'light to the world,' as well as 'the one Light of the world.' The character is unchangeable, but the display of the character varies with the occasion."

Vincent: Joh 9:6

On the ground ( χαμαὶ )

Only here and Joh 18:6.

Vincent: Joh 9:6

Anointed ( ἐπέχρισε )

Only here and Joh 9:11. The spittle was regarded as having a peculiar virtue, not only as a remedy for diseases of the eye, but generally as a charm, so that it was employed in incantations. Persius, describing an old crone handling an infant, says: " She takes the babe from the cradle, and with her middle finger moistens its forehead and lips with spittle to keep away the evil eye" (" Sat.," ii., 32, 33). Tacitus relates how one of the common people of Alexandria importuned Vespasian for a remedy for his blindness, and prayed him to sprinkle his cheeks and the balls of his eyes with the secretion of his mouth (" History," iv., 81). Pliny says: " We are to believe that by continually anointing each morning with fasting saliva ( i . e ., before eating), inflammations of the eyes are prevented" (" Natural History," xxviii., 7). Some editors read here ἐπέθηκεν , put upon , for ἐπέχρισεν , anointed .

Vincent: Joh 9:6

Of the blind man

Omit, and read as Rev., his eyes .

Vincent: Joh 9:7

Wash ( νίψαι )

Wash the eyes . See on Act 16:33.

Vincent: Joh 9:7

Siloam

By Rabbinical writers, Shiloach: Septuagint, Σιλωάμ : Vulgate and Latin fathers, Siloe . Josephus, generally, Siloa . In scripture always called a pool or tank , built , and not natural . The site is clearly identified in a recess at the southeastern termination of Zion, near the junction of the valley of Tyropoeon with that of the Kidron. According to Dr. Thomson, it is a parallelogram about fifty-three feet long and eighteen wide, and in its perfect condition must have been nearly twenty feet deep. It is thus the smallest of all the Jerusalem pools. The water flows into it through a subterraneous conduit from the Fountain of the Virgin, and the waters are marked by an ebb and flow. Dr. Robinson witnessed a rise and fall of one foot in ten minutes. The conduit has been traversed by two explorers, Dr. Robinson and Captain Warren. See the account of Warren's exploration in Thomson, " Southern Palestine and Jerusalem," p. 460. On the word pool , see on Joh 5:2.

Vincent: Joh 9:7

Sent

The Hebrew word means outflow (of waters); missio , probably with reference to the fact that the temple-mount sends forth its spring-waters. Many expositors find a typical significance in the fact of Christ's working through the pool of this name. Thus Milligan and Moulton, after noting the fact that the water was drawn from this pool for pouring upon the altar during the Feast of Tabernacles; that it was associated with the " wells of salvation" (Isa 12:3); and that the pouring out of the water symbolized the effusion of spiritual blessing in the days of the Messiah, go on to say: " With the most natural interest, therefore, the Evangelist observes that its very name corresponds to the Messiah; and by pointing out this fact indicates to us what was the object of Jesus in sending the man to these waters. In this, even more distinctly than in the other particulars that we have noted, Jesus, in sending the man away from Him, is keeping Himself before him in everything connected with his cure. Thus, throughout the whole narrative, all attention is concentrated on Jesus Himself, who is the Light of the world, who was 'sent of God' to open blind eyes." See also Westcott and Godet.

Vincent: Joh 9:8

Blind

The best texts substitute προσαίτης , a beggar .

Vincent: Joh 9:8

That sat and begged ( ὁ καθήμενος καὶ προσαιτῶν )

Literally, the one sitting and begging . Denoting something customary.

Vincent: Joh 9:9

He said ( ἐκεῖνος )

The strong demonstrative throws the man into strong relief as the central figure.

Vincent: Joh 9:11

To the pool of Siloam

The best texts read simply, Go to Siloam .

Vincent: Joh 9:11

Received sight ( ἀνέβλεψα )

Originally, to look up , as Mat 14:19; Mar 16:4, and so some render it here; but better, I recovered sight .

Wesley: Joh 9:2

That is, was it for his own sins, or the sins of his parents? They suppose (as many of the Jews did, though without any ground from Scripture) that he might have sinned in a pre - existent state, before he came into the world.

Wesley: Joh 9:3

It was not the manner of our Lord to answer any questions that were of no use, but to gratify an idle curiosity. Therefore he determines nothing concerning this. The scope of his answer is, It was neither for any sins of his own, nor yet of his parents; but that the power of God might be displayed.

Wesley: Joh 9:4

Christ is the light. When the light is withdrawn night comes, when no man can work - No man can do any thing toward working out his salvation after this life is ended. Yet Christ can work always. But he was not to work upon earth, only during the day, or season which was appointed for him.

Wesley: Joh 9:5

I teach men inwardly by my Spirit, and outwardly by my preaching, what is the will of God; and I show them, by my example, how they must do it.

Wesley: Joh 9:6

This might almost have blinded a man that had sight. But what could it do toward curing the blind? It reminds us that God is no farther from the event, when he works either with, or without means, and that all the creatures are only that which his almighty operation makes them.

Wesley: Joh 9:7

Perhaps our Lord intended to make the miracle more taken notice of. For a crowd of people would naturally gather round him to observe the event of so strange a prescription, and it is exceeding probable, the guide who must have led him in traversing a great part of the city, would mention the errand he was going upon, and so call all those who saw him to a greater attention. From the fountain of Siloam, which was without the walls of Jerusalem, a little stream flowed into the city, and was received in a kind of basin, near the temple, and called the pool of Siloam. Which is, by interpretation, Sent - And so was a type of the Messiah, who was sent of God. He went and washed, and came seeing - He believed, and obeyed, and found a blessing. Had he been wise in his own eyes, and reasoned, like Naaman, on the impropriety of the means, he had justly been left in darkness. Lord, may our proud hearts be subdued to the methods of thy recovering grace! May we leave thee to choose how thou wilt bestow favours, which it is our highest interest to receive on any terms.

Wesley: Joh 9:11

He seems to have been before totally ignorant of him.

JFB: Joh 9:1-5

And who "sat begging" (Joh 9:8).

JFB: Joh 9:2

Not in a former state of existence, in which, as respects the wicked, the Jews did not believe; but, perhaps, expressing loosely that sin somewhere had surely been the cause of this calamity.

JFB: Joh 9:3

The cause was neither in himself nor his parents, but, in order to the manifestation of "the works of God," in his cure.

JFB: Joh 9:4

A most interesting statement from the mouth of Christ; intimating, (1) that He had a precise work to do upon earth, with every particular of it arranged and laid out to Him; (2) that all He did upon earth was just "the works of God"--particularly "going about doing good," though not exclusively by miracles; (3) that each work had its precise time and place in His programme of instructions, so to speak; hence, (4) that as His period for work had definite termination, so by letting any one service pass by its allotted time, the whole would be disarranged, marred, and driven beyond its destined period for completion; (5) that He acted ever under the impulse of these considerations, as man--"the night cometh when no man (or no one) can work." What lessons are here for others, and what encouragement from such Example!

JFB: Joh 9:5

Not as if He would cease, after that, to be so; but that He must make full proof of His fidelity while His earthly career lasted by displaying His glory. "As before the raising of Lazarus (Joh 11:25), He announces Himself as the Resurrection and the Life, so now He sets Himself forth as the source of the archetypal spiritual light, of which the natural, now about to be conferred, is only a derivation and symbol" [ALFORD].

JFB: Joh 9:6-7

These operations were not so incongruous in their nature as might appear, though it were absurd to imagine that they contributed in the least degree to the effect which followed. (See Mar 6:13 and see on Joh 7:33.)

JFB: Joh 9:7

(See 2Ki 5:10, 2Ki 5:14). As the prescribed action was purely symbolical in its design, so in connection with it the Evangelist notices the symbolical name of the pool as in this case bearing testimony to him who was sent to do what it only symbolized. (See Isa 8:6, where this same pool is used figuratively to denote "the streams that make glad the city of God," and which, humble though they be, betoken a present God of Israel.)

JFB: Joh 9:8-15

Here are a number of details to identify the newly seeing with the long-known blind beggar.

JFB: Joh 9:13

Sitting probably in council, and chiefly of that sect (Joh 7:47-48).

Clarke: Joh 9:1

And as Jesus passed by - This chapter is a continuation of the preceding, and therefore the word Jesus is not in the Greek text: it begins simply thus - And passing along, και παραγων, etc. Having left the temple, where the Jews were going to stone him, (Joh 8:59), it is probable our Lord went, according to his custom, to the mount of Olives. The next day, which was the Sabbath, Joh 9:14, he met a man who had been born blind, sitting in some public place, and asking alms from those who passed by, Joh 9:8.

Clarke: Joh 9:2

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

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

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

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

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

Clarke: Joh 9:3

Neither hath this man sinned, nor his parents - That is, the blindness of this person is not occasioned by any sin of his own, nor of his parents, but has happened in the ordinary course of Divine providence, and shall now become the instrument of salvation to his soul, edification to others, and glory to God. Many of the Jews thought that marks on the body were proofs of sin in the soul. From a like persuasion, probably arose that proverb among our northern neighbors-Mark him whom God marks.

Clarke: Joh 9:4

While it is day - Though I plainly perceive that the cure of this man will draw down upon me the malice of the Jewish rulers, yet I must accomplish the work for which I came into the world whole it is day - while the term of this life of mine shall last. It was about six months after this that our Lord was crucified. It is very likely that the day was now declining, and night coming on; and he took occasion from this circumstance to introduce the elegant metaphor immediately following. By this we are taught that no opportunity for doing good should be omitted - Day representing the opportunity: Night, the loss of that opportunity.

Clarke: Joh 9:5

I am the light of the world - Like the sun, it is my business to dispense light and heat every where; and to neglect no opportunity that may offer to enlighten and save the bodies and souls of men. See Joh 8:12.

Clarke: Joh 9:6

Anointed the eyes of the blind man - It would be difficult to find out the reason which induced our Lord to act thus. It is certain, this procedure can never be supposed to have been any likely medical means to restore sight to a man who was born blind; this action, therefore, had no tendency to assist the miracle. If his eye-lids had been only so gummed together that they needed nothing but to be suppled and well washed, it is not likely that this could possibly have been omitted from his birth until now. The Jews believed that there was some virtue in spittle to cure the diseases of the eye; but then they always accompanied this with some charm. Our Lord might make clay with the spittle to show that no charms or spells were used, and to draw their attention more particularly to the miracle which he was about to work. Perhaps the best lesson we can learn from this is: That God will do his own work in his own way; and, to hide pride from man, will often accomplish the most beneficial ends by means not only simple or despicable in themselves, but by such also as appear entirely contrary, in their nature and operation, to the end proposed to be effected by them.

Clarke: Joh 9:7

Siloam - Called also Shiloah, Silos, or Siloa, was a fountain under the walls of Jerusalem, towards the east, between the city and the brook Kidron. Calmet thinks that this was the same with En-rogel, or the fuller’ s fountain, which is mentioned in Jos 15:7; Jos 18:16; in 2Sa 17:17; and in 1Ki 1:9. Its waters were collected in a great reservoir for the use of the city; and a stream from it supplied the pool of Bethesda

Clarke: Joh 9:7

By interpretation, Sent - From the Hebrew שלח shalach , he sent: either because it was looked upon as a gift sent from God, for the use of the city; or because its waters were directed or sent by canals or pipes, into different quarters, for the same purpose. Some think there is an allusion here to Gen 49:10; that this fountain was a type of Shiloh, the Christ, the Sent of God; and that it was to direct the man’ s mind to the accomplishment of the above prophecy that our Lord sent him to this fountain. This supposition does not appear very solid. The Turks have this fountain still in great veneration, and think the waters of it are good for diseases of the eyes. Lightfoot says that the spring of Siloam discharged itself by a double stream into a twofold pool - the upper was called שילוח shiloach - the lower שלח shelach ; the one signifying απεϚαλμενος, sent, the latter, κωδιων fleeces; and that our Lord marked this point so particularly, to inform the blind man that it was not to Shelach, but to Shiloach, that he must go to wash his eyes. These two pools seem to be referred to in Isa 7:23; Isa 22:9.

Clarke: Joh 9:8

That he was blind - Ὁτι τυφλος ην : but, instead of this, προσαιτης, when he begged, or was a beggar, is the reading of ABC*DKL, seven others, both the Syriac, both the Arabic, later Persic, Coptic, Ethiopic, Armenian, Sahidic, Gothic, Slavonic, Vulgate, eight copies of the Itala, and some of the primitive fathers. This is in all probability the true reading, and is received by Griesbach into the text

Beggars in all countries have a language peculiar to themselves. The language of the Jewish beggars was the following: זבי כי Deserve something by me - Give me something that God may reward you. רכי ני זכי גר מך O ye tender-hearted, do yourselves good by me. Another form, which seems to have been used by such as had formerly been in better circumstances, was this: סכי כי מה הוינא אסתכל בי מה אנא Look back and see what I have been; look upon me now, and see what I am. See Lightfoot.

Clarke: Joh 9:9

Some said, This is he - This miracle was not wrought in private - nor before a few persons - nor was it lightly credited. Those who knew him before were divided in their opinion concerning him: not whether the man who sat there begging was blind before - for this was known to all; nor, whether the person now before them saw clearly - for this was now notorious; but whether this was the person who was born blind, and who used in a particular place to sit begging

Clarke: Joh 9:9

Others said, He is like him - This was very natural: for certainly the restoration of his sight must have given him a very different appearance to what he had before.

Clarke: Joh 9:11

A man that is called Jesus - The whole of this relation is simple and artless in the highest degree. The blind man had never seen Jesus, but he had heard of his name - he felt that he had put something on his eyes, which he afterwards found to be clay - but how this was made he could not tell, because he could not see Jesus when he did it; therefore he does not say, he made clay of spittle - but simply, he made clay, and spread it upon my eyes. Where a multitude of incidents must necessarily come into review, imposture and falsehood generally commit themselves, as it is termed; but, however numerous the circumstances may be in a relation of fact, simple truth is never embarrassed.

Clarke: Joh 9:12

Where is he? - They had designed to seize and deliver him up to the Sanhedrin, as a violater of the law, because he had done this on the Sabbath day.

Clarke: Joh 9:13

They brought to the Pharisees - These had the chief rule, and determined all controversies among the people; in every case of religion, their judgment was final: the people, now fully convinced that the man had been cured, brought him to the Pharisees, that they might determine how this was done, and whether it had been done legally.

Calvin: Joh 9:1

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?

Calvin: Joh 9:2

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Calvin: Joh 9:3

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, —

That 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, ²⁵⁷ 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.

Calvin: Joh 9:4

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,

The sun riseth; man goeth forth to his work, and to his labor, till the evening
(Psa 104:22.)

He 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.

Calvin: Joh 9:5

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.

But 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

God, 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,
(2Co 4:6.)

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.

Calvin: Joh 9:6

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.

Calvin: Joh 9:7

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.

As 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

despise the waters of Siloam, which flow softly,
(Isa 8:6,)

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, (2Kg 5:10.) This pool, if we may believe Jerome, was formed by waters which flowed at certain hours from Mount Zion.

Which, 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.

Let 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.

Calvin: Joh 9:8

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.

Calvin: Joh 9:11

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.

Calvin: Joh 9:13

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.

The 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.

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.

Defender: Joh 9:3

Jesus here confirms the truth made so emphatic in Job. That is, physical infirmities, or other human sufferings, are not at all necessarily related to human sin. God has often allowed sufferings for reasons known only to Him but always with good reason, as confirmed in Rom 8:28."

Defender: Joh 9:6

This blind man had not asked for healing, as others had (Mar 10:46-52), and, thus, had not yet exhibited any kind of trust in Jesus. This is probably why Jesus used a process, rather than merely a word, to heal on this occasion. The man whose eyes had been anointed with the clay still had to exhibit faith by washing in the pool of Siloam before he could see."

Defender: Joh 9:7

This is the sixth miracle of creation to be selected and described by John to demonstrate Christ's deity (see note on Joh 2:11 about first such miracle; also Joh 20:30, Joh 20:31)."

TSK: Joh 9:1

he saw : Joh 9:32

TSK: Joh 9:2

who : Joh 9:34; Mat 16:14

TSK: Joh 9:3

Neither : Job 1:8-12, Job 2:3-6, Job 21:27, 22:5-30, Job 32:3, Job 42:7; Ecc 9:1, Ecc 9:2; Luk 13:2-5; Act 28:4

but : Joh 11:4, Joh 11:40, Joh 14:11-13; Mat 11:5; Act 4:21

TSK: Joh 9:4

must : Joh 4:34, Joh 5:19, Joh 5:36, Joh 10:32, Joh 10:37, Joh 17:4; Luk 13:32-34; Act 4:20

while : Joh 11:9, Joh 11:10, Joh 12:35; Ecc 9:10; Isa 38:18, Isa 38:19; Eph 5:16; Col 4:5

TSK: Joh 9:5

long : Joh 1:4-9, Joh 3:19-21, Joh 8:12, Joh 12:35, Joh 12:36, Joh 12:46; Isa 42:6, Isa 42:7, Isa 49:6, Isa 60:1-3; Mal 4:2; Mat 4:16; Luk 2:32; Act 13:47, Act 26:18, Act 26:23; Eph 5:14; Rev 21:23

I am : Our Lord here claims one of the titles given by the Jews to the Divine Being. So in Bammidbar Rabba , § 15, fol. 229.1, ""The Israelites said to God, O Lord of the universe, thou commandest us to light lamps to thee, yet thou art the light of the world.""It was also a title of the Messiah (see Isa 49:6; Isa 60:1); and in a remarkable passage of Yalkut Rubeni, fol. 6, it is said on Gen 1:4, ""From this we learn that the holy and blessed God saw the light of the Messiah, and his works, before the world was created; and reserved it for the Messiah, and his generation, under the throne of his glory. Satan said to the holy and blessed God, For whom dost thou reserve that light which is under the throne of thy glory? God answered, For him who shall subdue thee, and overwhelm thee with confusion. Satan rejoined, Lord of the universe, shew that person to me. God said, Come, and see him. When he saw him, he was greatly agitated, and fell upon his face, saying, Truly this is the Messiah, who shall cast me and idolaters into hell.""

TSK: Joh 9:6

he spat : Mar 7:33, Mar 8:23; Rev 3:18, anointed the eyes of the blind with the clay, or, spread the clay upon the eyes of the blind man

TSK: Joh 9:7

Go : 2Ki 5:10-14

the pool : Joh 9:11; Neh 3:15, Siloah, Isa 8:6, Shiloah

Sent : Joh 10:36; Rom 8:3; Gal 4:4

and came : Joh 9:39, Joh 11:37; Exo 4:11; Psa 146:8; Isa 29:18, Isa 29:19, Isa 32:3, Isa 35:5, Isa 42:7, Isa 42:16-18; Isa 43:8; Luk 2:32; Act 26:18

TSK: Joh 9:8

Is not : Rth 1:19; 1Sa 21:11

sat : 1Sa 2:8; Mar 10:46; Luk 16:20-22, Luk 18:35; Act 3:2-11

TSK: Joh 9:10

Joh 9:15, Joh 9:21, Joh 9:26, Joh 3:9; Ecc 11:5; Mar 4:27; 1Co 15:35

TSK: Joh 9:11

A man : Joh 9:6, Joh 9:7, Joh 9:27; Jer 36:17

TSK: Joh 9:12

Where : Joh 5:11-13, Joh 7:11; Exo 2:18-20

TSK: Joh 9:13

Joh 8:3-8, Joh 11:46, Joh 11:47, Joh 11:57, Joh 12:19, Joh 12:42

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Joh 9:1

As Jesus passed by - As he was leaving the temple, Joh 8:59. This man was in the way in which Jesus was going to escape from the Jews.

Barnes: Joh 9:2

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

Barnes: Joh 9:3

Neither hath this man sinned ... - That is, his blindness is not the effect of his sin, or that of his parents. Jesus did not, evidently, mean to affirm that he or his parents were without any sin, but that this blindness was not the effect of sin. This answer is to be interpreted by the nature of the question submitted to him. The sense is, "his blindness is not to be traced to any fault of his or of his parents."

But that the works of God - This thing has happened that it might appear how great and wonderful are the works of God. By the works of God, here, is evidently intended the miraculous power which God would put forth to heal the man, or rather, perhaps, the whole that happened to him in the course of divine providence first his blindness, as an act of his providence, and then his healing him, as an act of mercy and power. It has all happened, not by the fault of his parents or of himself, but by the wise arrangement of God, that it might be seen in what way calamities come, and in what way God meets and relieves them. And from this we may learn:

1.    To pity and not to despise and blame those who are afflicted with any natural deformity or calamity. While the Jews regarded it as the effect of sin, they looked upon it without compassion. Jesus tells us that it is not the fault of man, but proceeds from the wise arrangement of God.

2.    All suffering in the world is not the effect of sin. In this case it is expressly so declared; and there may be many modes of suffering that cannot be traced to any particular transgression. We should be cautious, therefore, in affirming that there can be no calamity in the universe but by transgression.

3.    We see the wise and wonderful arrangement of Divine Providence. It is a part of his great plan to adapt his mercies to the woes of men: and often calamity, want, poverty, and sickness are permitted, that he may show the provisions of his mercy, that he may teach us to prize his blessings, and that deep-felt gratitude for deliverance may bind us to him.

4.    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 the universe will, when all his works are seen, feel and know that he is just.

Barnes: Joh 9:4

The works of him ... - The works of beneficence and mercy which God has commissioned me to do, and which are expressive of his goodness and power. This was on the Sabbath day Joh 9:14; and though Jesus had endangered his life (John 5:1-16 by working a similar miracle on the Sabbath, yet he knew that this was the will of God that he should do good, and that he would take care of his life.

While it is day - The day is the proper time for work - night is not. This is the general, the universal sentiment. While the day lasts it is proper to labor. The term "day"here refers to the life of Jesus, and to the opportunity thus afforded of working miracles. His life was drawing to a close. It was probably but about six months after this when he was put to death. The meaning is, My life is near its close. While it continues I must employ it in doing the works which God has appointed.

The night cometh - Night here represents death. It was drawing near, and he must therefore do what he had to do soon. It is not improbable, also, that this took place near the close of the Sabbath, as the sun was declining, and the shades of evening about to appear. This supposition will give increased beauty to the language which follows.

No man can work - It is literally true that day is the appropriate time for toil, and that the night of death is a time when nothing can be done. Ecc 9:10; "there is no work, nor device, nor knowledge, nor wisdom in the grave."From this we may learn:

1.\caps1     t\caps0 hat it is our duty to employ all our time in doing the will of God.

2.\caps1     t\caps0 hat we should seek for opportunities of doing good, and suffer none to pass without improving it. We go but once through the world, and we cannot return to correct errors, and recall neglected opportunities of doing our duty.

3.    We should be especially diligent in doing our Lord’ s work from the fact that the night of death is coming. This applies to the aged, for they must soon die; and to the young, for they may soon be called away from this world to eternity.

Barnes: Joh 9:5

As long as I am in the world ... - As the sun is the natural light of the world, even while it sinks away to the west, so am I, although my days are drawing to a close, the light of the spiritual world. What a sublime description is this! Jesus occupied the same place, filled the same space, shed his beams as far, in the moral world, as the sun does on natural objects; and as all is dark when that sun sinks to the west, so when he withdraws from the souls of men all is midnight and gloom. When we look on the sun in the firmament or in the west, let us remember that such is the great Sun of Righteousness in regard to our souls; that his shining is as necessary, and his beams as mild and lovely on the soul, as is the shining of the natural sun to illumine the material creation. See the notes at Joh 1:4.

Barnes: Joh 9:6

And made clay ... - Two reasons may be assigned for making this clay, and anointing the eyes with it. One is, that the Jews regarded spittle as medicinal to the eyes when diseased, and that they forbade the use of medicines on the Sabbath. They regarded the Sabbath so strictly that they considered the preparation and use of medicines as contrary to the law. Especially it was particularly forbidden among them to use spittle on that day to heal diseased eyes. See instances in Lightfoot. Jesus, therefore, by making this spittle, showed them that their manner of keeping the day was superstitious, and that he dared to do a thing which they esteemed unlawful. He showed that their interpretation of the law of the Sabbath was contrary to the intention of God, and that his disciples were not bound by their notions of the sacredness of that day. Another reason may have been that it was common for prophets to use some symbolical or expressive action in working miracles. Thus, Elisha commanded his staff to be laid on the face of the child that he was about to restore to life, 2Ki 4:29. Compare the notes at Isa 8:18. In such instances the prophet showed that the miracle was performed by power communicated through him; so, in this case, Jesus by this act showed to the blind man that the power of healing came from him who anointed his eyes. He could not see him, and the act of anointing convinced him of what might have been known without such an act, could he have seen him that Jesus had power to give sight to the blind.

Barnes: Joh 9:7

Wash in the pool - In the fountains.

Of Siloam - See the notes at Luk 13:4.

By interpretation, Sent - From the Hebrew verb to send perhaps because it was regarded as a blessing sent or given by God. Why Jesus sent him to wash there is not known. It is clear that the waters had no efficacy themselves to open the eyes of a blind man, but it is probable that he directed him to go there to test his obedience, and to see whether he was disposed to obey him in a case where he could not see the reason of it. An instance somewhat similar occurs in the case of Naaman, the Syrian leper, 2Ki 5:10. The proud Syrian despised the direction; the tremble blind man obeyed and was healed. This case shows us that we should obey the commands of God, however unmeaning or mysterious they may appear. God has always a reason for all that he directs us to do, and our faith and willingness to obey him are often tried when we can see little of the reason of his requirements. In the first edition of these notes it was remarked that the word Siloam is from the same verb as Shiloh in Gen 49:10. "The sceptre shall not depart from Judah - until Shiloh (that is, the Sent of God: the Messiah) come,"and that John in this remark probably had reference to this prophecy. This was incorrect: and there is no evidence that John in this passage had reference to that prophecy, or that this fountain was emblematic of the Messiah. The original words Siloam and Shiloh are from different roots and mean different things. The former, Siloam שׁלח Shiloach , is derived from שׁלה shaalach (to send); the latter, Shiloh שׁילה Shiyloh , means rest or quiet, and was given to the Messiah, probably, because he would bring rest that is, he would be the "prince of peace."Compare Isa 9:6.

Barnes: Joh 9:8

The neighbours ... - This man seems to have been one who attracted considerable attention. The number of persons totally blind in any community is very small, and it is possible that this was the only blind beggar in Jerusalem. The case was one, therefore, likely to attract attention, and one where there could be no imposture, as he was generally known.

Barnes: Joh 9:13

To the Pharisees - To the members of the Sanhedrin. They did this, doubtless, to accuse Jesus of having violated the Sabbath, and not, as they ought to have done, to examine into the evidence that he was from God.

Poole: Joh 9:1

Joh 9:1-7 A man that was born blind receiveth sight.

Joh 9:8-12 He relates to his neighbours the means of his cure.

Joh 9:13-33 He is brought to the Pharisees, who examine strictly

into the fact, and are offended with his

acknowledgment of the Divine mission of the author.

Joh 9:34 They excommunicate him.

Joh 9:35-38 He is received of Jesus, and confesseth him.

Joh 9:39-41 Christ taxes the Pharisees with spiritual blindness.

The evangelist doth not tell us where our Saviour was passing by, but the word seemeth to import a passing by the highway side, when he saw this poor man, who was born blind; which is particularly noted, because such blindness is judged incurable as to the art of man.

Poole: Joh 9:2

The disciples question supposed two things for truth:

1. That all bodily punishments and afflictions come upon men for sin.

2. That as some come upon them for personal sins, so others come upon them for the sins of their parents.

The latter is unquestionably true: so is the former, but not universally: as there are afflictions which are punishments of sin, so there are some that are trials.

Poole: Joh 9:3

Our Saviour must not be understood here, as either asserting the blind man or his parents free from sin, and a degree of sin deserving such a punishment; but as speaking to his disciples question strictly, and answering, that this affliction came not upon him, either for any personal sin of his own, (for he could not be guilty of any actual sin before he was born), nor yet for any sin that his parents had committed: but that the works of God might be made glorious in him; both his work of power in afflicting, and his work of mercy in healing him.

Poole: Joh 9:4

The Father, who sent Christ into the world, gave him work to do: his general work was, to glorify God upon the earth, Joh 17:4 , as by working out the redemption of man, so by revealing his will to the sons of men, and working miracles for the glorifying the name of God. Saith Christ, I have a set time to work in; that is, that which he here calleth day the time wherein Christ was to live upon the earth.

The night cometh, when no man can work I am not to be here always, there will come a time when I must be absent from the earth, then none of this work can be done. A good argument to persuade every Christian to work while the time of his life lasts, for the night of death will come, when no man can any longer work out his salvation; but as the tree falleth, so it must lie, Ecc 9:10 .

Poole: Joh 9:5

Those words, As long as I am in the world let us know what our Saviour meant by the day mentioned Joh 9:4 , viz. the time he should be in the world. Saith he, So long as I am in the world, it is a part of my work to show light to the world. Christ indeed, though he hath left the world, is yet the light of the world; but he was the light of the world, that part of the world especially where he was, in a more eminent sense, so long as the world enjoyed his bodily presence in it.

Poole: Joh 9:6

Several mysterious allegories are found out by men of luxuriant fancies, with reference to the manner of our Saviour’ s curing this blind man; as if our Saviour had made choice of clay, to show, that as he at first made man of the dust of the earth, so he could again cure him with dust; and that his spittle denoted the efficacy of Christ’ s humanity, being now personally united to the Divine nature. Others think, he made use of spittle, because the Jews had a great opinion of the medicinal virtue of spittle; and, they say, forbade the medicinal use of it on the sabbath day, on which day this miracle was wrought. But all these things are great uncertainties, for which we want any guidance from holy writ. It is most probable, that our Saviour made use of the spittle in working this miracle because he had no water at hand, for water was a very scarce thing in those hot countries. That which we are chiefly to attend in this great miraculous operation is, Christ’ s demonstration of his Divine nature, for the confirmation of the truth of which he doubtless wrought this great work, as well as to show his charity to this poor creature. To this purpose,

1. He maketh choice, not of a blind man only, but one who was born so, and so incurable according to all judgment of human art.

2. He maketh use of no means that had any appearance of a natural virtue in it; nay, which was more likely to put out the eyes of one that saw, than to give sight to one that was blind.

Poole: Joh 9:7

He doth not only anoint his eyes, but sendeth him also to wash in the pool of Siloam We read of this pool, Neh 3:15 ; and we are told, that it was a fountain which sprang out from Mount Zion. It should seem, that there was a brook of that name, which supplied part of the city with water, Isa 8:6 . Some think they have also found a mystery in this name, because it signifieth

sent and think that it hath an allusion to Shiloh, which was the Messias, mentioned Gen 49:10 . The name is plainly an old name, as appears from the place I noted out of Nehemiah; probably given to it anciently, in acknowledgment of the mercy of God given them, in sending them such a brook, or rivulet, from those mountains, so commodious for that great city: or, because (as some think) the water did not run always, but at certain times, as it were sent of God. We read of nothing medicinal in this water, only, as a probation of the blind man’ s faith and obedience, it pleased our Lord to send the blind man to wash himself there; as of old Naaman the Syrian was sent to wash in Jordan. He went, and the evangelist, to let us see that true faith joined with sincere obedience never faileth the expectation of them that exercise it, lets us know that he returned seeing.

Poole: Joh 9:8

The evangelist now reports the consequence of this miracle. He, being cured, returneth to his friends: those who lived about that place, had taken notice of his ordinary sitting there, and begging; now, seeing him perfectly recovered, they ask one another, if this were not the blind beggar that used to sit there.

Poole: Joh 9:9

Some conclude it was he, others doubted, but did think he was like him: he puts it out of doubt, and saith that he was the man.

Poole: Joh 9:10

According as is the nature of most men upon the sight of any new and strange accident, they are curious to know how it came to pass, who did it, and where he was. The blind man tells them, that he was cured.

Poole: Joh 9:11

By one that was called Jesus probably he had heard some of the people mention him by that name; and he describeth to them the manner how he did it.

Poole: Joh 9:12

They would know where he was; this he knows not.

Poole: Joh 9:13

Whether the neighbours, or his near relations, is not said. Nor is the place mentioned where this convention of Pharisees was, whether in the temple, or in some synagogue, or in the great court which they called the sanhedrim; nor is it material for us to inquire into.

Lightfoot: Joh 9:2

And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?   

[Who did sin, this man, or his parents?] I. It was a received doctrine in the Jewish schools, that children, according to some wickedness of their parents, were born lame, or crooked, or maimed and defective in some of their parts, etc.; by which they kept parents in awe, lest they should grow remiss and negligent in the performance of some rites which had respect to their being clean, such as washings and purifyings, etc. We have given instances elsewhere.   

II. But that the infant should be born lame or blind, or defective in any part, for any sin or fault of his own, seems a riddle indeed.   

1. Nor do they solve the matter who fly to that principle of the transmigration of souls; which they would have the Jews tinctured with; at least if we will admit Josephus as a just interpreter and judge of that principle. For thus he:   

It is the opinion of the Pharisees that "the souls of all are immortal, and do pass into another body; that is, those of the good only [observe this]; but those of the wicked are punished with eternal torments." So that unless you will say that the soul of some good man passing into the body of this man was the cause of his being born blind (a supposition that every one would cry shame of), you say nothing to the case in hand. If the opinion of the transmigration of souls amongst the Jews prevailed only so far, that they supposed 'the souls of good men only' passed into other bodies, the very subject of the present question is taken away; and all suspicion of any punishment or defect happening to the infant upon the account of transmigration wholly vanisheth, unless you will say it could happen upon a good soul's passing out of the body of a good man.   

2. There is a solution attempted by some from the soul's preexistency; which, they would pretend, the Jews had some smatch of, from what they say about those souls which are in Goph; or Guph.   

"R. Jose saith, The Son of David will not come till the souls that are in Goph are consummated." The same passage is recited also in Niddah; and Jevamoth; where it is ascribed to R. Asi.   

"There is a repository (saith R. Solomon), the name of which is Goph; and from the creation, all the souls that ever were to be born were formed together and there placed."   

But there is another Rabbin brought in by another commentator, that supposeth a twofold Goph; and that the souls of the Israelites and of the Gentiles are not in one and the same Goph. Nay further, he conceives that in the days of the Messiah there will be a third Goph; and a new race of souls made.   

R. Jose deduceth his opinion from Isa 57:16; miserably wresting the words of the prophet to this sense, "My will shall hinder for the souls which I have made." For so Aruch and the commentators explain his mind.   

Grant now that what I have quoted might be sufficient confirmation that the Jews did entertain the opinion of the soul's preexistence, yet what concern the preexistence of souls hath with this place, I confess I have not so quick an apprehension as any way to imagine.   

III. I would therefore seek to untie this knot some other way.   

I. I would have that passage observed which we have in Vajicra Rabba; "And the days draw nigh, in the which thou shalt say, I have no pleasure in them," Ecc 12:1. " Those are the days of the Messiah, wherein there shall be neither merit nor demerit ": that is, if I mistake not, wherein neither the good deserts of the parents shall be imputed to the children for their advantage, nor their deserts for their fault and punishment. They are the words of R. Akibah in locum; and they are his application of that passage in Ecclesiastes, and indeed his own invention: but the opinion itself, that there shall be neither merit nor demerit in the days of the Messiah; is what is commonly received amongst the Jews. If so, then let me a little enlarge this question of our Saviour's disciples, by way of paraphrase, to this purpose: "Master, we know that thou art the Messiah, and that these are the days of the Messiah; we have also learned from our schools, that there is no imputation of merit or demerit from the parents in the days of the Messiah; whence then is it that this man is born blind? That in these days of the Messiah he should bring into the world with him some mark and imputation of fault or blame somewhere? What, was it his parents' fault? This seems against the received opinion. It seems therefore that he bears some tokens of his own fault: is it so, or not?"   

2. It was a conceit amongst the Jews, that the infant, when formed and quickened in the womb, might behave itself irregularly, and do something that might not be altogether without fault.   

In the treatise last mentioned, a woman is brought in complaining in earnest of her child before the judge, that it kicked her unreasonably in the womb. In Midras Coheleth and Midras Ruth; cap. iii. 13, there is a story told of Elisha Ben Abujah, who departed from the faith, and became a horrible apostate; and, amongst other reasons of his apostasy, this is rendered for one:   

"There are which say, that his mother, when she was big with child of him, passing through a temple of the Gentiles, smelt something very strong, and they gave to her of what she smelt, and she did eat; and the child in the womb grew hot, and swelled into blisters, as in the womb of a serpent."   

In which story his apostasy is supposed as originally rooted and grounded in him in the womb, upon the fault of his mother eating of what had been offered to idols. It is also equally presumed, that an infant may unreasonably and irregularly kick and punch in the womb of its mother beyond the rate of ordinary infants. The infants in the womb of Rebecca may be for an instance; where the Jews indeed absolve Jacob from fault, though ht took Esau by the heel; but will hardly absolve Esau for rising up against his brother Jacob.   

"Antoninus asked R. Judah, 'At what time evil affections began to prevail in the man? Whether in the first forming of the foetus in the womb, or at the time of its coming forth?' The Rabbi saith unto him, 'From the time of its first coming.' 'Then,' saith Antoninus, 'it will kick in the mother's womb and rush out.' The Rabbi saith, 'This I learned of Antoninus; and the scripture seems to back it when it saith, Sin lieth at the door.' "   

It appears from this dispute, whether true or feigned, that the ancient opinion of the Jews was, that the infant, from its first quickening, had some stain of sin upon it. And that great doctor, R. Judah the Holy, was originally of that opinion himself, but had lightly changed his mind upon so paltry an argument. Nay, they went a little further, not only that the infant might have some stain of sin in the womb, but that it might, in some measure, actually sin, and do that which might render it criminal. To which purpose this passage of the disciples seems to have some relation; "Did this man sin, that he was born blind?" That is, Did he, when his mother carried him in her womb, do any foul or enormous thing that might deserve this severe stroke upon him, that he should bring this blindness with him into the world?

Lightfoot: Joh 9:6

When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,   

[He spat on the ground, etc.] I. How far spittle was accounted wholesome for weak eyes, we may learn from this ridiculous tale:   

"R. Meir sat, and was teaching in the evening of the sabbath day. There was a woman stood by hearing him preach; after he had done she went home and found her candle gone out. Her husband saith to her, 'Where hast thou been?' 'I have been,' saith she, 'standing and hearing the voice of a preacher.' Her husband saith to her, 'Thou shalt not enter in till thou hast gone and spat in the face of him that taught.' After three weeks, her neighbouring women persuading and heartening her to it, she goes to the chapel. Now the whole matter was already made known to R. Meir. He saith therefore to them, ' Is there ever a woman among you skilled in muttering charms over eyes?' [for he feigned a grievous ailment in his eyes:] the woman said, 'R., I am skilled': 'However,' saith he, 'do you spit seven times upon my eyes, and I shall be healed'; which she did." Gloss: "Whenever they muttered any charms over the eyes, it was necessary that they should spit upon them."   

II. It was prohibited amongst them to besmear the eyes with spittle upon the sabbath day upon any medicinal account, although it was esteemed so very wholesome for them.   

"They do not squirt wine into the eyes on the sabbath day, but they may wash the eyebrows with it: but as to fasting spittle " [which was esteemed exceedingly wholesome], " it is not lawful to put it so much as upon the eyelids." "One saith, that wine is prohibited so far that it may not be injected into the middle of the eyes; upon the eyebrows it may. Another saith that spittle is forbidden so much as upon the eyelids."   

So that in this action of our Saviour's we may observe,   

I. That he does not heal this sick man with a word, as he did others; but chooseth to do a thing which was against their canonical observation of the sabbath; designing thereby to make a trial of the man, whether he was so superstitious, that he would not admit such things to be done upon him on the sabbath day. He made an experiment not much unlike this upon the man at Bethesda, as we have before observed.   

II. Whiles he mingles spittle with dust, and of that makes a clay to anoint the eyes of the blind man, he thereby avoideth the suspicion of using any kind of charm, and gives rather a demonstration of his own divine power, when he heals by a method contrary to nature; for clay laid upon the eyes, we might believe, should rather put out the eyes of one that sees, than restore sight to one that had been blind. Yea and further, he gave demonstration of the divine authority he himself had over the sabbath, when he heals upon that day by the use of means which had been peculiarly prohibited to be used in it.   

The connexion of this chapter John_9 with the former John_8 is such, that the stories in both seem to have been acted on one and the same day. [Going through the midst of them, and so passed by. And as he passed by, he saw a man which was blind.] If it be so, (which I will not much contend about,) then do they bring the adulterous woman before Christ, yea, and attempt to stone him too, on the sabbath day. Jesus hid himself; or perhaps the sense is, he was hidden; that is, by the multitude that had a favour for him, and compassed him about, lest his enemies should have wreaked their malice and displeasure against him.

Lightfoot: Joh 9:7

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

[Which is by interpretation, Sent.] We have already shewn that the spring of Siloam discharged itself by a double stream into a twofold pool; the Upper pool, which was called the pool of Siloah; and the Lower; which was called the pool of Shelah; Neh 3:15. Now the pool of Siloah; plainly and properly signifies Sent; but Shelah not so, as we have already noted. Probably the evangelist added this parenthesis on purpose to distinguish which of the pools the blind man was sent to wash in; viz. not in the pool Shelah; which signifies fleeces; but in the pool of Siloah; which signifies Sent.

Lightfoot: Joh 9:8

The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged?   

[That sat and begged.] This may be opposed to another sort of beggars, viz. those that beg from door to door.   

The words used by the beggars were generally these:   

Vouchsafe something to me; or rather, according to the letter, Deserve something by me; i.e. Acquire something of merit to yourself by the alms you give me.   

O you whoever have a tender heart, do yourself good by me.   

Look back and see what I have been; look upon me now, and see what I am.

Lightfoot: Joh 9:13

They brought to the Pharisees him that aforetime was blind.   

[They brought him to the Pharisees.] The Pharisees; in this evangelist, are generally to be understood the Sanhedrim; nor indeed do we find in St. John any mention of the Sadducees at all. Consult Joh 1:24; Joh 4:1; Joh 8:3; Joh 11:46; etc.   

The Pharisees have such a sway amongst the people, that if they should say any thing against the king or high priest, they would be believed. And a little after,   

"The Pharisees have given out many rules to the people from the traditions of the fathers which are not written in the laws of Moses: and for that very reason the Sadducees rejected them, saying, They ought to account nothing as law or obligatory but what is delivered by Moses; and what hath no other authority but tradition only ought not to be observed. And hence have arisen questions and mighty controversies; the Sadducees drawing after them the richer sort only; while the multitude followed and adhered to the Pharisees."   

Hence we may apprehend the reason why the whole Sanhedrim is sometimes comprehended under the name of the Pharisees; because the common people and the main body of that nation were wholly at the management of the Pharisees, governed by their decrees and laws. But there was once a Sanhedrim that consisted chiefly of the sect of the Sadducees, and what was done then? R. Eliezer Ben Zadok saith, There was a time when they burnt a priest's daughter for whoredom, compassing her about with bundles of young twigs. But the answer is, There was not a Sanhedrim at that time that was well skilled. Rabh Joseph saith, " that Sanhedrim was made up of Sadducees." It is worth our taking notice of this passage.

Haydock: Joh 9:2

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

Haydock: Joh 9:3

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

Haydock: Joh 9:4

Whilst it is day. That is, during all the time of this mortal life; the night comes, that is, death. (Witham) ---

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

Haydock: Joh 9:5

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

Haydock: Joh 9:6

He spat on the ground. With clay and spittle he cured the blind man, to make the miracle more visible. (Witham) ---

From the example of Jesus Christ, religious ceremonies are introduced in the administration of the sacraments; and can the Church be blamed for copying her divine Founder? (Haydock)

Haydock: Joh 9:7

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

Its waters signify those of divine grace and light, communicated to the faithful soul through Jesus Christ, who was sent of God. (Bible de Vence) ---

Thus Sedulius: ----------------------------------------Cognoscite cuncti,

Mystica quid doceant animos miracula nostros.

Cœca sumus proles miseræ de fœtibus Hevæ,

Portantes longo natas errore tenebras.

Sed dignante Deo mortalem sumere formam

Tegminis humani, facta est de Virgine nobis

Terra salutaris, quæ fontibus oblita sacris

Clara renascentis referat spiracula lucis.

Gill: Joh 9:1

And as Jesus passed by,.... The word "Jesus" is not in the Greek text, but is rightly supplied by us, as it is in the Vulgate Latin, and as the word "Christ" is in the Persic version; for of his passing from the temple, and by the multitude that were there, and on his way to the place he designed to make to, is this said, as appears from the close of the preceding chapter; though some think this is to be understood of his passing by at another time and place, since the preceding fact of the woman's being taken in adultery, and the discourse of our Lord with the Jews, were quickly after the feast of tabernacles; whereas the following ones, both in this, and the next chapter, seem to be at the feast of dedication, Joh 10:22, which was some months after: but it may be, that the parable of the sheep, though it runs in connection with what is said in this chapter, might be delivered then; or what follows, Joh 10:22, might be said at the feast of dedication, when the parable, and what is related here, might be delivered before, seeing there is so very strict a connection between this, and the preceding chapter; and the Ethiopic version is very express, rendering it, "and departing from thence"; that is, from the temple, at that time when the Jews took up stones to stone him:

he saw a man which was blind from his birth; which man was an emblem of God's elect in a state of nature, who being conceived in sin, are transgressors from the womb, and so are alienated from the life of God through their ignorance and blindness: they are blind as to any true and spiritual knowledge of God in Christ; as to any true sight of sin, or sense of their own estate and condition; and with respect to Christ, and the way of peace, righteousness, and salvation by him; and as to the Spirit, and the operations of his grace, and with regard to the Scriptures, and the doctrines of the Gospel: and as Christ saw this man first, and not the man him, for he was blind, so Christ first looks upon his chosen ones with an eye of love and mercy, as he passes by them, and both enlightens and quickens them, Eze 16:6. He saw Matthew the publican first, as he passed along, and called him from the receipt of custom to be a follower of him, Mat 9:10.

Gill: Joh 9:2

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

saying, master, who did man, or his parents, that he was born blind? the first of these questions, whether the man himself had sinned before he was born, which might be the occasion of his blindness, proceeds not upon the doctrine of original sin, though the Jews then believed that; See Gill on Rom 5:12; since that was common to all men, and therefore could not admit of such a question; but either upon the notion of transmigration of souls into other bodies; and so the disciples might ask whether this man had sinned in a pre-existent state when in another body, which was the reason of this blindness, or of his being put into a blind body. This notion, Josephus says ^a, was embraced by the Pharisees; though, according to him, it seems, that they only understood it of the souls of good men; and if so, this could lay no foundation for such a question, unless these disciples had given into the Pythagorean notion of a transmigration of all souls, which was to be known by defects, as blindness, &c. ^b; or else this question proceeded upon a principle received by the Jews, that an infant might do that which was faulty and criminal, and actually sin in the womb; of which Dr. Lightfoot has given instances: the second question proceeds upon the methods which sometimes God has taken with men, by visiting the iniquities of the fathers upon the children; or, as the above learned writer observes, upon a notion the Jews had, that a child might suffer for what the mother did whilst it was in the womb; or on another, which prevailed among them, that there should be neither merit nor demerit in the days of the Messiah; that is, that neither the good deeds, nor bad deeds of their parents, should be imputed to their children, neither the one to their advantage, nor the other to their disadvantage: and therefore since he the Messiah was come, they ask, how this blindness should come to pass? what should be the reason of it?

Gill: Joh 9:3

Jesus answered, neither hath this man sinned, nor his parents,.... Not but that both were guilty of original sin, and had committed actual transgressions; but Christ's answer is to be considered agreeable to the design of the question; and the sense is, that it was not any sin that either of them had committed, whilst he was in the womb, or previous to his birth, that was the cause of this blindness; otherwise, all such irregularities and afflictions arise from sin, and the fall of man, as does that spiritual blindness with which all mankind are attended:

but that the works of God should be manifest in him; that is, that Christ might have an opportunity of working a miracle in the cure of him, whereby it might appear that he is truly and properly God, the Son of God, and the Messiah; and so spiritual blindness, which has followed the fall of man, takes place in the elect of God in common with others, that the power of divine grace might be displayed in bringing them out of darkness into marvellous light.

Gill: Joh 9:4

I must work the works of him that sent me,.... This shows, that the works of God, that were to be manifest, were to be done by Christ: many were the works which the Father gave him to do, and which he undertook to perform; and therefore there was a necessity of doing them, as principally the work of redemption, by fulfilling the law, and satisfying justice: and besides this, there were the preaching of the Gospel, and doing of miracles, and among these was this of giving sight to the blind, see Isa 35:5, both in a natural and spiritual sense: and with a view to this he speaks of the works he mast do,

while it is day; while the day of life lasts, for in the grave there is no work nor device:

the night cometh when no man can work; meaning the night of death, and of the grave, and suggesting his own death hereby, that he had but a little time to be in this world, and therefore would make the best use of it, to do the will and work of his Father that sent him; and which should be a pattern to us. This life is but short, it is but as the length of a day; a great deal of business is to be done; and death is hastening on, which will put a period to all working.

Gill: Joh 9:5

As long as I am in the world,.... Which had been now two or three and thirty years; but was not to be much longer.

I am the light of the world; See Gill on Joh 8:12. Though doubtless he said this with some view to the cure he was about to perform, it being agreeable to his character and work, while he was in the world.

Gill: Joh 9:6

And when he had thus spoken,.... In answer to the disciples' question, and declaring his own work and office in the world, and the necessity he was under of performing it:

he spat on the ground, and made clay of the spittle; the Misnic doctors speak ^c of טיט נרוק, "clay that is spitted", or "spittle clay", which their commentators say ^d was a weak, thin clay, like spittle or water; but this here was properly spittle clay, or clay made of spittle, for want of water; or it may be rather, through choice Christ spat upon the dust of the earth, and worked it together into a consistence, like clay:

and he anointed the eyes of the blind man with the clay; however, spittle, especially fasting spittle, might be thought proper in some disorder of the eyes, to be used, as it was by the Jews; See Gill on Joh 9:16; yet clay was a most unlikely means of restoring sight to a man that was born blind, which might be thought rather a means of making a man blind that could see. This may be an emblem of the word of God, the eye salve of the Gospel; which is a very unlikely means in the opinion of a natural man, who counts it foolishness, of enlightening and saving sinners; and yet by this foolishness of preaching God does save those that believe.

Gill: Joh 9:7

And said unto him, go wash in the Pool of Siloam,.... A fountain of this name is called Siloah, Isa 8:6, and according to the Jewish writers, sometimes Gihon ^e; and this, they say ^f, was without Jerusalem, though near unto it: hither the Jews went at the feast of tabernacles ^g, and drew water with great rejoicing, and brought it, and poured it on the altar; the waters thereof also the priests drank for digestion, when they had eaten too much flesh ^h; and this was likewise made use of to wash in, in case of uncleanness. It is said ⁱ of Benaiah, one of David's worthies, that

"one day he set his foot upon a dead toad, and he went down to Siloah, and broke the pieces of hail, (or ice congealed together,) and dipped himself.''

This fountain was to the south west of Jerusalem; and was, as Josephus says, sweet and large ^k; and from it were two watercourses, upper and lower, 2Ch 32:30, which ran into two pools; the one was called the Pool of Siloam, which may be the same that Josephus ^l calls the Pool of Solomon, and is here meant, and which was situated on the south of the wall of Sion, towards the east; and the other was called the Pool of Shelah, and which, in Neh 3:15, is called in our translation, and in some others, the Pool of Siloah. Now both the fountain, and the pool, were without the city; and yet we read of a Siloah in the midst of the city ^m. This blind man was sent, not to wash himself all over, but only his face or eyes; and so the Arabic and Persic versions read, "wash thy face"; the clay from it: this may be emblematical of the grace of the Spirit, sometimes signified by water and washing, which accompanying the word, makes it effectual to the salvation of souls:

which is by interpretation sent. This interpretation of the word Siloam does not determine which of the pools is meant, the upper or lower, "Siloah" or "Shelah", since they both come from the word שלח, which signifies to "send"; but by the flexion of the word, the upper pool "Siloah" seems plainly intended, which was not so forenamed, as Nonus suggests, from the sending this man thither, but rather from the sending forth its waters, which flowed softly and gently for the supply of the city of Jerusalem, Some think Christ gave this interpretation of it with a view to himself, as the sent of God, the true Messiah: but the words seem not to be the words of Christ, but of the evangelist, who interprets this word; wherefore they are left out in the Syriac and Persic versions, where such an interpretation was needless.

He went his way therefore and washed, and came seeing: he did as he was commanded; he was obedient to the directions and orders of Christ, though they seemed so unlikely to answer the end; and yet that was brought about through the divine power of Christ, which appeared the more in making use of such unlikely means.

Gill: Joh 9:8

The neighbours therefore, and they which before had seen him,.... For it seems the blind man was not a stranger, one that came out of the country to the city to beg; but a native of Jerusalem, that had long lived in a certain neighbourhood in it, and was well known to be what he was;

that he was blind; the Alexandrian copy, and one of Beza's exemplars, and the Vulgate Latin version read, "that he was a beggar"; to which agree the Syriac, Arabic, and Ethiopic versions: wherefore they

said, is this not he that sat and begged? they particularly remark his begging posture; he was not laid all along, as the lame man in Act 3:2; nor did he go from door to door, as others were used to do, but he sat in some certain place, as blind men generally did; see Mat 20:30.

Gill: Joh 9:9

Some said, this is he,.... It is the same man that was blind, and begged:

others said; in one of Beza's copies it is added "no", and so read the Vulgate Latin, and all the Oriental versions; though they owned and said,

he is like him. This discourse of the neighbours concerning the blind man restored to sight, resembles the talk that generally is among relations, acquaintance, and neighbours, when anyone belonging to them is called by grace, and converted, saying, what is come to such an one? is he mad or melancholy? he is not the man he was: he is scarcely the same; is it he, or another? what is the matter with him?

but he said, I am he; and so put an end to the dispute between them, by his frank acknowledgment that he was the blind man, and the beggar they before knew as such: so persons enlightened by the Spirit of God, and effectually called by his grace, are very free and ready to acknowledge what they were before conversion, what poor, blind, and miserable, and contemptible creatures they were: Matthew owns himself to have been a publican; and Paul confesses he was a blasphemer, a persecutor, and an injurious person, and the chief of sinners.

Gill: Joh 9:10

Therefore said they unto him,.... When the case was clear, and it was out of question that he was the man:

how were thine eyes opened? or made to see: they might well ask this question, since such a thing was never known before, that one born blind received his sight; and as great a miracle it is in grace, and as great a mystery to a natural man, how one should be born again, or be spiritually enlightened.

Gill: Joh 9:11

He answered and said, a man that is called Jesus,.... Whom he had as yet little knowledge of, only by some means or another he had learned his name;

made clay and anointed mine eyes, &c. See Gill on Joh 9:6, Joh 9:7.

Gill: Joh 9:12

Then they said unto him, where is he?.... For Christ had withdrawn himself and was gone; whether on account of the Jews, who he knew would be irritated by this miracle, or whether to avoid all popular applause and glory, which he sought not, is not certain; it may be on both accounts: this question, however, was put, not out of good will to Christ, but that they might apprehend him, and bring him before the sanhedrim, for doing work on the sabbath day; and such enmity there is in carnal men, at the conversion of sinners, their acquaintance, instead of rejoicing at it:

he said I know not; for when he returned from the pool, Jesus was gone: and so it sometimes is, that when Christ has wrought a good work of grace upon the heart, he withdraws himself for a while, and the converted sinner knows not where he is.

Gill: Joh 9:13

They brought to the Pharisees,.... That is, to the sanhedrim, which chiefly consisted of Pharisees; and so Nonnus calls them the priests and chief priests:

him that was aforetime blind; to be examined by them. And something like this is the method used by carnal relations and friends, who when they have any belonging to them under a work of grace, have them to their learned doctors of a different religion, to talk to them, and dissuade them from the ways of truth and godliness.

Commentary -- Verse Notes / Footnotes

NET Notes: Joh 9:1

¹ tn Or “going along.” The opening words of chap. 9, καὶ παράγων (kai paragwn), convey only the vaguest indication of the circumstances.

sn Since there is no break with chap. 8, Jesus is presumably still in Jerusalem, and presumably not still in the temple area. The events of chap. 9 fall somewhere between the feast of Tabernacles (John 7:2) and the feast of the Dedication (John 10:22). But in the author’s narrative the connection exists – the incident recorded in chap. 9 (along with the ensuing debates with the Pharisees) serves as a real-life illustration of the claim Jesus made in 8:12, I am the light of the world. This is in fact the probable theological motivation behind the juxtaposition of these two incidents in the narrative. The second serves as an illustration of the first, and as a concrete example of the victory of light over darkness. One other thing which should be pointed out about the miracle recorded in chap. 9 is its messianic significance. In the OT it is God himself who is associated with the giving of sight to the blind (Exod 4:11, Ps 146:8). In a number of passages in Isa (29:18, 35:5, 42:7) it is considered to be a messianic activity.

NET Notes: Joh 9:2

¹ tn Grk “asked him, saying.”

² tn Grk “this one.”

³ tn Grk “in order that he should be born blind.”

sn The disciples assumed that sin (regardless of who committed it) was the cause of the man’s blindness. This was a common belief in Judaism; the rabbis used Ezek 18:20 to prove there was no death without sin, and Ps 89:33 to prove there was no punishment without guilt (the Babylonian Talmud, b. Shabbat 55a, although later than the NT, illustrates this). Thus in this case the sin must have been on the part of the man’s parents, or during his own prenatal existence. Song Rabbah 1:41 (another later rabbinic work) stated that when a pregnant woman worshiped in a heathen temple the unborn child also committed idolatry. This is only one example of how, in rabbinic Jewish thought, an unborn child was capable of sinning.

NET Notes: Joh 9:3

¹ tn Grk “this one.”

² tn Grk “but so that.” There is an ellipsis that must be supplied: “but [he was born blind] so that” or “but [it happened to him] so that.”

³ tn Or “deeds”; Grk “works.”

⁴ tn Or “manifested,” “brought to light.”

⁵ tn Grk “in him.”

NET Notes: Joh 9:4

¹ tn Grk “We must work the works.”

² tn Or “of him who sent me” (God).

³ tn Or “while.”

NET Notes: Joh 9:5

¹ sn Jesus’ statement I am the light of the world connects the present account with 8:12. Here (seen more clearly than at 8:12) it is obvious what the author sees as the significance of Jesus’ statement. “Light” is not a metaphysical definition of the person of Jesus but a description of his effect on the world, forcing everyone in the world to ‘choose up sides’ for or against him (cf. 3:19-21).

NET Notes: Joh 9:6

¹ tn Grk “said these things.”

² tn Or “clay” (moistened earth of a clay-like consistency). The textual variant preserved in the Syriac text of Ephraem’s commentary on the Diatessaron (“he made eyes from his clay”) probably arose from the interpretation given by Irenaeus in Against Heresies: “that which the Artificer, the Word, had omitted to form in the womb, he then supplied in public.” This involves taking the clay as an allusion to Gen 2:7, which is very unlikely.

³ tn Because of the length and complexity of the Greek sentence, the conjunction καί (kai) was replaced by a third person pronoun and a new sentence started here in the translation.

⁴ tn Grk “on his.”

NET Notes: Joh 9:7

¹ tn The pool’s name in Hebrew is shiloah from the Hebrew verb “to send.” In Gen 49:10 the somewhat obscure shiloh was interpreted messianically by later Jewish tradition, and some have seen a lexical connection between the two names (although this is somewhat dubious). It is known, however, that it was from the pool of Siloam that the water which was poured out at the altar during the feast of Tabernacles was drawn.

² sn This is a parenthetical note by the author. Why does he comment on the meaning of the name of the pool? Here, the significance is that the Father sent the Son, and the Son sent the man born blind. The name of the pool is applicable to the man, but also to Jesus himself, who was sent from heaven.

³ tn Grk “So he”; the referent (the blind man) is specified in the translation for clarity.

NET Notes: Joh 9:8

¹ tn Or “formerly.”

² tn An ingressive force (“began saying”) is present here because the change in status of the blind person provokes this new response from those who knew him.

³ tn Grk “the one.”

NET Notes: Joh 9:9

¹ tn Grk “Others were saying.”

² tn Grk “This is the one.”

³ tn Grk “No, but he is like him.”

⁴ tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.

⁵ tn Grk “I am he.”

NET Notes: Joh 9:10

¹ tn Grk “So they were saying to him.”

² tn Grk “How then were your eyes opened” (an idiom referring to restoration of sight).

NET Notes: Joh 9:11

¹ tn Grk “That one answered.”

² tn Or “clay” (moistened earth of a clay-like consistency).

³ tn Grk “and smeared.” Direct objects in Greek were often omitted when obvious from the context.

⁴ tn Grk “said to me.”

⁵ tn Or “and I gained my sight.”

NET Notes: Joh 9:12

¹ tn Grk “And they said.”

² tn Grk “that one.” “Man” is more normal English style for the referent.

³ tn Grk “He said.”

NET Notes: Joh 9:13

¹ tn Grk “who was formerly blind.”

² sn See the note on Pharisees in 1:24.

Geneva Bible: Joh 9:1

And ^{( 1 )} as [Jesus] passed by, he saw a man which was blind from [his] birth.

^{( 1 )} Sin is even the beginning of all bodily diseases, and yet it does not follow that in punishing, even very severely, that God is punishing because of sin.

Geneva Bible: Joh 9:3

Jesus answered, ^{( a )} Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.

^{( a )} Christ reasons here as his disciples thought, who presupposed that no diseases came except for the reason of sins: as a result of this he answers that there was another cause of this man's blindness, and that was in order that God's work might be seen.

Geneva Bible: Joh 9:4

^{( 2 )} I must work the works of him that sent me, while it is ^{( b )} day: the night cometh, when no man can work.

^{( 2 )} The works of Christ are is it were a light, which enlighten the darkness of the world.

^{( b )} By "day" is meant the light, that is, the enlightening doctrine of the heavenly truth: and by night is meant the darkness which comes by the obscurity of the same doctrine.

Geneva Bible: Joh 9:6

^{( 3 )} 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,

^{( 3 )} Christ healing the man born blind by taking the symbol of clay, and afterward the symbol of the fountain of Siloam (which signifies "sent") shows that as he at the beginning made man, so does he again restore both his body and soul: and yet in such a way that he himself comes first of his own accord to heal us.

Geneva Bible: Joh 9:8

^{( 4 )} The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged?

^{( 4 )} A true image of all men, who as they are naturally blind do not themselves receive the light that is offered unto them, nor endure it in another, and yet make a great fuss among themselves.

Geneva Bible: Joh 9:10

Therefore said they unto him, How were thine eyes ^{( c )} opened?

^{( c )} This is a Hebrew idiom, for they call a man's eyes shut when they cannot receive any light: and therefore blind men who are made to see are said to have their eyes opened.

Commentary -- Verse Range Notes

TSK Synopsis: Joh 9:1-41

1 The man that was born blind restored to sight.

8 He is brought to the Pharisees.

13 They are offended at it, and excommunicate him;

35 but he is received of Jesus, and confesses him.

39 Who they are whom Christ enlightens.

Combined Bible: Joh 9:1-7

xposition of the Gospel of John   

CHAPTER 31   

Christ And The Blind Beggar   

John 9:1-7   

Below will be found an Analysis of the passage which is to be before us:—   

1. Jesus beholds the man born blind: verse 1.  

2. The disciples’ question: verse 2.  

3. Christ’ s answer: verses 3-5.  

4. Christ anoints the blind man: verse 6.  

5. Christ sends the man to the Pool: verse 7.  

6. The man’ s prompt obedience: verse 7.  

7. The miracle completed: verse 7.  

That there is an intimate connection between John 8 and John 9 is manifest from the first word of the latter, and when the Holy Spirit has thus linked two things together it behooves us to pay close attention to the law of comparison and contrast. The little conjunction at the opening of John 9 is very appropriate, for in the previous verse we read of Jesus hiding Himself from those who took up stones to cast at Him; while in John 9:1 we behold a man blind from his birth, unable to see the passing Savior. That these two chapters are closely related is further seen by a comparison of John 8:12 and John 9:5: in both Christ is revealed, specifically, as "the light of the world." As we read carefully the opening verses of the chapter now before us and compare them with the contents of John 8 it will be found that they present to us a series of contrasts. For example, in John 8 we behold Christ as "the light" exposing the darkness, but in John 9 He communicates sight. In John 8 the Light is despised and rejected, in John 9 He is received and worshipped. In John 8 the Jews are seen stooping down— to pick up stones; in John 9 Christ is seen stooping down— to make anointing clay. In John 8 Christ hides Himself from the Jews; in John 9 He reveals Himself to the blind beggar. In John 8 we have a company in whom the Word has no place (verse 37); in John 9 is one who responds promptly to the Word (verse 7). In John 8 Christ, inside the Temple, is called a demoniac (verse 48); in John 9, outside the Temple, He is owned as Lord (verse 36). The central truth of John 8 is the Light testing human responsibility; in John 9 the central truth is God acting in sovereign grace after human responsibility has failed. This last and most important contrast we must ponder at length.  

In John 8 a saddening and humbling scene was before us. There Christ was manifested as "the light" and woeful were the objects that it shone upon. It reminds us very much of that which is presented right at the beginning of God’ s Word. Genesis 1:2 introduces us to a ruined earth, with darkness enveloping it. The very first thing God said there was, "Let there be light," and we are told, "There was light." And upon what did the light shine? what did its beams reveal? It shone upon an earth that had become "without form and void"; its beams revealed a scene of desolation and death. There was no sun shining by day nor moon by night. There was no vegetation, no moving creature, no life. A pall of death hung over the earth. The light only made manifest the awful ruin which sin (here, the sin of Satan) had wrought, and the need for the sovereign goodness and almighty power of God to intervene and produce life and fertility.  

So it was in John 8. Christ as the Light of the world discovers not only the state of Israel, but too, the common atheism of man. He affirmed His power to make free the bondslaves of sin (John 8:32): but His auditors denied that they were in bondage. He spoke the words of the Father (John 8:38): but they neither understood nor believed Him. He told them that their characters were formed under the influence of the Devil and that they desired it to be so (John 8:44): in reply they blasphemously charged Him with having a demon. He declared that He was the Object who had rejoiced the heart of Abraham (John 8:56): and they scoffed at Him. He told them He was the great and eternal "I am" (John 8:58): and they picked up stones to cast at Him. All of this furnishes us with a graphic but accurate picture of the character of the natural man the world over. The mind of the sinner is enmity against God, and he hates the Christ of God. He may be very religious, and left to himself, he may appear to be quite pious. But let the light of God be turned upon him, let the bubble of his self-righteousness be punctured, let his awful depravity be exposed, let the claims of Christ be pressed upon him, and he is not only skeptical, but furious.  

What, then, was Christ’ s response? Did He turn His back on the whole human race? Did He return at once to heaven, thoroughly disgusted at His reception in this world? What wonder if the Father had there and then called His Son back to the glory which He had left. Ah! but God is the God of all grace, and grace needed the dark background of sin so that its bright lustre might shine the more resplendently. Yet grace would be misunderstood and unappreciated were it shown to all alike, for in that case men would deem it a right to which they were entitled, a meet compensation for God allowing the race to fall into sin. O the folly of human reasoning! Grace would be no more grace if fallen men had any claims upon it. God is under no obligations to men: every title to His favor was forfeited forever when they, in the person of their representative, rebelled against Him. Therefore does He say, "I will have mercy on whom I will have mercy" (Rom. 9:15). It is this side of the truth which receives such striking illustration in the passage which is to be before us.  

In John 8 we are shown the utter ruin of the natural man-despising God’ s goodness, hating His Christ. Here in John 9 we behold the Lord dealing in grace, acting according to His sovereign benignity. This, this is the central contrast pointed by these two chapters. In the former it is the Light testing human responsibility; in the latter, the Light acting in sovereign mercy after the failure of human responsibility had been demonstrated. In the one we see the sin of man exposed, in the other we behold the grace of God displayed.  

"And as Jesus passed by, he saw a man which was blind from his birth" (John 9:1). That which is dominant in this passage is intimated in the opening verse. The sovereignty of Divine grace is exemplified at once in the actions of our Lord and in the character of the one upon whom His favors were bestowed. The Savior saw a certain man; the man did not see Him, for he had no capacity to do so, being blind. Nor did the blind man call upon Christ to have mercy upon him. The Lord was the one to take the initiative. It is ever thus when sovereign grace acts. But let us admire separately each detail in the picture here.  

"And as Jesus passed by, he saw a man." How blessed. The Savior was not occupied with His own sorrows to the exclusion of those of others. The absence of appreciation and the presence of hatred in almost all around Him, did not check that blessed One in His unwearied service to others, still less did He abandon it. Love "suffereth long," and "beareth all things" (1 Cor. 13). And Christ was Love incarnate, therefore did the stream of Divine goodness flow on unhindered by all man’ s wickedness. How this perfection of Christ rebukes our imperfections, our selfishness!  

"He saw a man which was blind from his birth." What a pitiable object! To lose an arm or a leg is a serious handicap, but the loss of sight is far more so. And this man had never seen. From how many enjoyments was he cut off! Into what a narrow world did his affliction confine him! And blindness, like all other bodily afflictions, is one of the effects of sin. Not always so directly, but always so remotely. Had Adam never disobeyed his Maker the human family had been free from disease and suffering. Let us learn then to hate sin with godly hatred as the cause of all our sorrows; and let the sight of suffering ones serve to remind us of what a horrible thing sin is. But let us also remind ourselves that there is something infinitely more awful than physical blindness and temporal suffering, namely, sickness of soul and a blinded heart.  

"He saw a man which was blind from his birth." Accurately did he portray the terrible condition of the natural man. The sinner is blind spiritually. His understanding is darkened and his heart is blinded (Eph. 4:18). Because of this he cannot see the awfulness of his condition: he cannot see his imminent danger: he cannot see his need of a Savior— "Except a man be born again he cannot see" (John 3:3). Such an one needs more than light; he needs the capacity given him to see the light. It is not a matter of mending his glasses (reformation), or of correcting his vision (education and culture), or of eye ointment (religion). None of these reach, or can reach, the root of the trouble. The natural man is born blind spiritually, and a faculty missing at birth cannot be supplied by extra cultivation of the others. A "transgressor from the womb" (Isa. 48:8). shapen in iniquity and conceived in sin (Ps. 51:5), man needs a Savior from the time he draws his very first breath. Such is the condition of God’ s elect in their unregenerate state— "by nature the children of wrath, even as others" (Eph. 2:3).  

"He saw a man which was blind from his birth." The late Bishop Ryle called attention to the significant fact that the Gospels record more cases of blindness healed than that of any other one affliction. There was one deaf and dumb healed, one sick of the palsy, one sick of a fever, two instances of lepers being healed, three dead raised, but five of the blind! How this emphasizes the fact that man is in the dark spiritually. Moreover, the man in our lesson was a beggar (verse 8)— another line in the picture which so accurately portrays our state by nature. A beggar the poor sinner is: possessing nothing of his own, dependent on charity. A blind beggar— what an object of need and helplessness! Blind from his birth— altogether beyond the reach of man!  

"And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?" (John 9:2). How little pity these disciples seem to have had for this blind beggar, and how indifferent to the outflow of the Lord’ s grace. Instead of humbly and trustfully waiting to see what Christ would do, they were philosophizing. The point over which they were reasoning concerned the problem of suffering and the inequalities in the lot of human existence— points which have engaged the minds of men in every clime and age, and which apart from the light of God’ s Word are still unsolved. There are many who drift along unexercised by much of what goes on around them. That some should be born into this world to enter an environment of comfort and luxury, while others first see the light amid squalor and poverty; that some should start the race of mortality with a healthy body and a goodly reserve of vitality, while others should be severely handicapped with an organism that is feeble or diseased, and still others should be crippled from the womb, are phenomena which affect different people in very different ways. Many are largely unconcerned. If all is well with them, they give very little thought to the troubles of their fellows. But there are others who cannot remain indifferent, and whose minds seek an explanation to these mysteries. Why is it that some are born blind?— a mere accident it cannot be. As a punishment for sin, is the most obvious explanation. But if this be the true answer, a punishment for whose sins?  

"Master, who did sin, this man, or his parents, that he was born blind?" Three theories were current among the philosophers and theologians of that day. The first obtained in some measure among the Babylonians, and more extensively amongst the Persians and Greeks, and that was the doctrine of reincarnation. This was the view of the Essenes and Gnostics. They held that the soul of man returned to this earth again and again, and that the law of retribution regulated its varied temporal circumstances. If in his previous earthly life a man had been guilty of grievous sins, special punishment was meted out to him in his next earthly sojourn. In this way philosophers sought to explain the glaring inequalities among men. Those who now lived in conditions of comfort and prosperity were reaping the reward of former merit; those who were born to a life of suffering and poverty were being punished for previous sins. That this theory of re-incarnation obtained in measure even among the Jews is clear from Matthew 16:13, 14. When Christ asked His disciples, "Whom do men say that I the Son of man am?" they said, "Some say that thou art John the Baptist: some, Elijah; and others, Jeremiah, or one of the prophets" which shows that some of them thought the soul of one of the prophets was now re-incarnated in the body of Jesus of Nazareth. Further evidence that this view obtained to some extent among the Jews is supplied by the Apocrypha. In "The Wisdom of Solomon"— 8:19, 20— are found these words, "Now I was a goodly child, and a goodly soul fell to my lot. Nay rather, being good, I came into a body undefiled"!  

But among the rabbins this theory held no place. It was so completely without scriptural support, yea, it so obviously clashed with the teaching of the Old Testament, they rejected it in toto. How then could they explain the problem of human suffering? The majority of them did so by the law of heredity. They considered that Exodus 20:5 supplied the key to the whole problem: all suffering was to be attributed to the sins of the parents. But the Old Testament ought to have warned them against such a sweeping application of Exodus 20:5. The case of Job should have at least modified their views. With some it did, and among the Pharisees a third theory, still more untenable, was formulated. Some held that a child could sin even in the womb, and Genesis 25:22 was quoted in support.  

It was in view of these prevailing and conflicting theories and philosophies which then obtained that the disciples put their question to the Lord: "Master, who did sin, this man, or his parents, that he was born blind?" Evidently they desired to hear what He would say upon the matter. But what is the present-day application of this verse to us? Surely the reasoning of these disciples in the presence of the blind beggar points a solemn warning. Surely it tells of the danger there is of us theorizing and philosophizing while we remain indifferent to human needs. Let us beware of becoming so occupied with the problems of theology that we fail to preach the Gospel to lost souls!  

"Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in Him" (John 9:3). The Lord returned a double answer to the disciples’ inquiry: negatively, this man was not born blind because of sin. "Neither did this man sin nor his parents" must not be understood absolutely, but like many another sentence of Scripture has to be modified by its setting. Our Lord did not mean that this man’ s parents had never sinned, but that their sin was not the reason why their son had been born blind. All suffering is remotely due to sin, for if sin had not entered the world there would have been no suffering among humankind. But there is much suffering which is not due immediately to sin. Indirectly the Lord here rebukes a spirit which all of us are prone to indulge. It is so easy to assume the role of judge and pass sentence upon another. This was the sin of Job’ s friends, recorded for our learning and warning. The same spirit is displayed among some of the "Faith-healing" sects of our day. With them the view largely obtains that sickness is due to some sin in the life, and that where healing is withheld it is because that sin is unconfessed. But this is a very harsh and censorious judgment, and must frequently be erroneous. Moreover, it tends strongly to foster pride. If I am enjoying better health than many of my fellows, the inference would be, it is because I am not so great a sinner as they! The Lord deliver us from such reprehensible Phariseeism.  

"But that the works of God should be made manifest in him." Here is the positive side of our Lord’ s answer, and it throws some light upon the problem of suffering. God has His own wise reasons for permitting sickness and disease; ofttimes it is that He may be glorified thereby. It was so in the case of Lazarus (John 11:4). It was so in connection with the death of Peter (John 21:19). It was so in the affliction of the apostle Paul (2 Cor. 12:9). It was so with this blind beggar: he was born blind that the power of God might be evidenced in the removal of it, and that Christ might be glorified thereby.  

"But that the works of God should be made manifest in him." Let us not miss the present application of this to suffering saints today. Surely this word of the Savior’ s contains a message of consolation to afflicted ones among His people now. Not that they may expect to be relieved by a miracle, but that they may comfort themselves with the assurance that God has a wise (if hidden) purpose to be served by their affliction, and that is, that in some way He will be glorified thereby. That way may not be manifested at once; perhaps not for long years. At least thirty years (see verse 23) passed before God made it evident why this man had been born blind. As to what God’ s purpose is in our affliction, as to how His purpose will be attained, and as to when it will be accomplished, these things are none of our affair. Our business is to meekly submit to His sovereign pleasure (1 Sam. 3:18), and to be duly "exercised thereby" (Heb. 12:11). Of this we may be sure, that whatever is for God’ s glory in us, will ultimately bring blessing to us. Then do not question God’ s love, but seek grace to rest in sincere faith on Romans 11:36 and 8:28.  

"I must work the works of him that sent me" (John 9:4). And what were these works? To reveal the perfections of God and to minister to the needs of His creatures. Such "works" the Son must do because He was one both in will and in nature with the Father. But no doubt there is another meaning in these words. The "works of him" that sent Christ were not only works that were pleasing to God, but they were works which had been predestinated by God. These works must be done because God had eternally decreed them— cf. the "must" in John 4:4 and 10:16.  

"The night cometh, when no man can work. As long as I am in the world, I am the light of the world" (John 9:4, 5). More specifically this statement had reference to what Christ was about to do— give sight to the blind beggar. This is clear from the opening words of verse 6: "When he had thus spoken." The miracle Christ was about to perform gave a striking illustration of the yet greater miracle of the Divine bestowment of spiritual vision upon an elect sinner. Such an one must be illumined for the eternal counsels of Deity so determined— compare the "must" in Acts 4:12. The saving of a sinner is not only entirely the "work" of God, but it is, pre-eminently, that in which He delights. This is what these words of Christ here plainly intimate. How blessed to know, then, that the most glorious of all God’ s works is displayed in the saving of lost and hell-deserving sinners, and that the Persons of the Trinity cooperate in the outflow of grace.  

"The night cometh, when no man can work." Christ here teaches us both by word and example the importance of making the most of our present opportunities. His earthly ministry was completed in less than four years, and these were now rapidly drawing to a close. He must then be about His Father’ s business. A Divine constraint was upon Him. May a like sense of urgency impel us to redeem the time, knowing the days are evil (Eph. 5:16). What a solemn word is this for the sinner: "the night cometh, when no man can work"! This is life’ s day for him; in front lies the blackness of darkness forever (Jude 1:13). Unsaved reader, your "night" hastens on. "Today if ye will hear his voice harden not your hearts." "Behold now is the accepted time; behold, now is the day of salvation" (2 Cor. 6:2).  

"As long as I am in the world, I am the light of the world." Christ seems to be referring to the attempt which had just been made upon His life (John 8:59). Soon the appointed time would come for Him to leave the world, but until that time had arrived man could not get rid of Him. The light would shine despite all man’ s efforts to put it out. The stones of these Jews could not intimidate or hinder this One from finishing the work which has been given Him to do. "Light of the world" He had just demonstrated Himself to be by exposing their wicked hearts. "Light of the world" He would now exhibit Himself by communicating sight and salvation to this poor blind beggar.  

"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" (John 9:6). This was a parable in action and deserves our closest attention. Christ’ s mode of procedure here though extraordinarily peculiar was, nevertheless, profoundly significant. Peculiar it certainly was, for the surest way to blot out vision would be to plaster the eye with wet clay: and yet this was the only thing Christ did to this blind beggar. Equally sure is it that His mysterious action possessed some deep symbolic significance. What that was we shall now inquire.  

"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." The first thing we must do is to study this care* fully in the light of the context. What is before us in the context? This: the "light of the world" (John 8:12), the "sent one" (John 8:18), the "Son" (John 8:36) was despised and rejected of the Jews. And why was that? Because He appeared before them in such lowly guise. They judged Him "after the flesh" (John 8:15); they sought to kill Him because He was "a man that had told them the truth" (John 8:40). They had no eyes to discern His Divine glory and were stumbled by the fact that He stood before them in "the likeness of men."  

Now what do we have here in John 9? This: once more Christ affirms that He was "the light of the world" (John 9:5); then, immediately following, we read, "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." Surely the meaning of this is now apparent. "As a figure, it pointed to the humanity of Christ in earthly humiliation and lowliness, presented to the eyes of men, but with Divine efficacy of life in Him" (J.N.D.). Christ had presented Himself before the Jews, but devoid of spiritual perception they recognized Him not. And did the blind beggar, who accurately represented the Jews, did he see when Christ applied the clay to his eyes? No; he did not. He was still as blind as ever, and even though he had not been blind he could not have seen now. What, then, must he do? He must obey Christ. And what did Christ tell him to do? Mark carefully what follows.  

"And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent)" (John 9:7). This, too, was a sermon in action. What the blind beggar needed was water. And of what did that speak? Clearly of the written Word (see our notes on John 3:5, and cf. Ephesians 5:26). It was just because the Jews failed to use the water of the Word that the eyes of their hearts remained closed. Turn to John 5, and what do we find there? We see the Jews seeking to kill Christ because He made Himself equal with God (verse 18). And what did He bid them do? This: "Search the Scriptures" (John 5:39). We have the same thing again in John 10: the Jews took up stones again to stone Him (verse 31). And the Lord asked them why they acted thus. Their answer was, "Because that thou, being a man, makest thyself God" (verse 33). What reply did Christ make, "Jesus answered them, Is it not written?" It was then, this very thing which (symbolically) the Lord commanded the blind beggar to do. He obeyed implicitly, and the result was that he obtained his sight. The difference between the Jews and the beggar was this: they thought they could see already, and so refused the testimony of the written Word; whereas the beggar knew that he was blind and therefore used the water to which Christ referred him. This supplies the key to the 39th verse of this chapter which sums up all that has gone before. "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."  

We turn now to consider the doctrinal significance of what has just been before us. The blind beggar is to be viewed as a representative character, i.e., as standing for each of God’ s elect. Blind from birth, and therefore beyond the help of man; a beggar and therefore having nothing, he fitly portrays our condition by nature. Sought out by Christ and ministered to without a single cry or appeal from him, we have a beautiful illustration of the activities of sovereign grace reaching out to us in our unregenerate state. Our Lord’ s method of dealing with him, was also, in principle, the way in which He dealt with us, when Divine mercy came to our rescue.  

"He spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay." This seems to have a double meaning. Dispensationally it symbolized Christ presenting Himself in the flesh before the eyes of Israel. Doctrinally it prefigured the Lord pressing upon the sinner his lost condition and need of a Savior. The placing of clay on his eyes emphasizes our blindness. "And said unto him, Go, wash in the pool of Siloam." This intimates our need of turning to the Word and applying it to ourselves, for it is the entrance of God’ s words which, alone, give light (Ps. 119:130).  

The name of the Pool in which the blind beggar was commanded to wash is not without its significance, as is seen by the fact that the Holy Spirit was careful to interpret it to us. God incarnate is the Object presented to the needy sinner’ s view: the One who was "anointed" by the Holy Spirit (Acts 10:38). How is He presented to us? Not as pure spirit, nor in the form of an angel; but as "made flesh." Where is He to be thus found? In the written Word. As we turn to that Word we shall learn that the man Christ Jesus is none other than the "sent one" of the Father. It is through the Word alone (as taught by the Holy Spirit) that we can come to know the Christ of God.  

"He went his way therefore, and washed, and came seeing" (John 9:7). The simple obedience of the blind beggar is very beautiful. He did not stop to reason and ask questions, but promptly did what was told him. As the old Puritan, John Trapp (1647), quaintly puts it, "He obeyed Christ blindly. He looked not upon Siloam with Syrian eyes as Naaman did upon Jordan; but, passing by the unlikelihood of a cure by such means, he believeth and doeth as he was bidden, without hesitation." Let the interested student go over the whole chapter carefully and prayerfully, seeking the personal application of this passage. Let the following questions be studied:—   

1. How do verses 8 and 9 apply to the history of a newly saved soul?  

2. What do verses 10 and 11 teach us concerning the young convert?  

3. How do verse 12 fit in with the application of this passage to a babe in Christ?  

4. Study verses 13-16 from a similar viewpoint.  

5. What do the beggar’ s words in verse 17 intimate? Cf. our remarks on John 4:19.  

6. What does verse 18 teach the young believer to expect?  

7. What do verses 20-23 teach the babe in Christ he must do?  

  

Combined Bible: Joh 9:8-23

of the Gospel of John   

CHAPTER 32   

Christ and the Blind Beggar (Continued)   

John 9:8-23   

We begin with our usual Analysis of the passage which is to be before us:—   

1. The uncertainty of the neighbors: verses 8, 9.  

2. Their questioning of the beggar: verse 10.  

3. The beggar’ s answers: verses 11, 12.  

4. The Pharisees and the Sabbath: verses 13, 14.  

5. The beggar before the Pharisees: verses 15-17.  

6. The skepticism of the Jews: verse 18.  

7. The beggar’ s parents interrogated: verses 19-23.  

In our last chapter we pointed out how that the opening verses of John 9 supply us with a blessed illustration of the outflow of sovereign grace toward an elect sinner. Every detail in the picture contributes to its beauty and accuracy. Upon the dark background of the Jews’ hatred of Christ (chapter 8) we are now shown the Savior ministering to one who strictly portrays the spiritual condition of each of God’ s elect when the Lord begins His distinguishing work of mercy upon him. Seven things are told us about the object of the Redeemer’ s compassion:  

First, he was found outside the Temple, portraying the fact that, in his natural ‘ condition, the elect sinner is alienated from God. Second, he was blind, and therefore unable to see the Savior when He approached him. Third, he had been blind from birth: so, too, is the sinner— "estranged from the womb" (Ps. 58:3). Fourth, he was therefore quite beyond the aid of man: helpless and hopeless unless God intervened. Fifth, he was a beggar (verse 8), unable to purchase any remedy if remedy there was; completely dependent upon charity. Sixth, he made no appeal to the Savior and uttered no cry for mercy; such is our condition before Divine grace begins to work within us. Seventh, the reasoning of the disciples (verse 2) illustrates the sad fact that no human eye pities the sinner in his spiritual wretchedness.  

Our Lord’ s dealings with this poor fellow shadow forth His gracious work in us today. Note, again, seven things, in connection with Christ and the blind beggar. First, He looked in tender pity upon the one who so sorely needed His healing touch. Second, He declared that this man had been created to the end that the power and grace of God might be manifested in him (verse 3). Third, He intimated that necessity was laid upon Him (verse 4): the eternal counsels of grace "must" be accomplished in the one singled out by Divine favor. Fourth, He announced Himself as the One who had power to communicate light to those in darkness (verse 5). Fifth, He pressed upon the blind beggar his desperate need by emphasizing his sad condition (verse 6). Sixth, He pointed him to the means of blessing and put his faith to the test (verse 7). Seventh, the beggar obeyed, and in his obedience obtained evidence that a miracle of mercy had been wrought upon him. Each of these seven things has their counterpart in the realm of grace today.  

As we follow the Divine narrative and note the experiences of the blind beggar after he had received his sight, we shall find that it continues to mirror forth that which has its analogy in the spiritual history of those who have been apprehended by Christ. What is before us here in John 9 is something more than an incident that happened in the long ago— it accurately depicts what is transpiring in our own day. The more the believer studies this passage in the light of his own spiritual history, the more will he see how perfectly this narrative describes his own experiences.  

"The neighbors therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged?" (John 9:8). When a genuine work of grace has been wrought in a soul it is impossible to conceal it from our neighbors and acquaintances. At first they will talk among themselves and discuss with a good deal of curiosity and speculation what has happened. The unsaved are always skeptical of God’ s miracles. When one of their fellows is saved, they cannot deny that a radical change has taken place, though the nature of it they are completely at a loss to explain. They know not that the manifestation of Christ in the outward life of a quickened soul is due to Christ now dwelling within. Yet, even the unbelieving world is compelled to take note and indirectly acknowledge that regeneration is a real thing. Ah! dear reader, if the Lord Jesus has lain His wondrous hand on you, then those with whom you come into daily contact will recognize the fact. "They will see that it is not with thee as it used to be— that a real change has passed upon thee— that the tempers and lusts, habits and influences which once ruled thee with despotic power, now rule thee no longer— that though evil may occasionally break out, it does not habitually bear sway— that though it dwells within it does not reign— though it plagues it does not govern."  

"Some said, This is he: others said, He is like him: but he said, I am he" (John 9:9). How marvellously accurate is this line in the picture! When one who is dead in trespasses and sins has been quickened into newness of life he becomes a new creature in Christ, but the old man still remains. Not yet has he been delivered from this body of death; for that, he must await the return of our Lord. In the one who has been born again there are, then, two natures: the old is not destroyed, but a new has been imparted. This is plainly foreshadowed in the verse before us: some recognized the one they had known before his eyes were opened; others saw a different personality. It is this which is so puzzling in connection with regeneration. The individual is still the same, but a new principle and element have come into his life.  

"Therefore said they unto him, How were thine eyes opened?" (John 9:10). How true to life again! The one who has found mercy with the Lord is now put to the proof: his faith, his loyalty, his courage must be tested. It is not long before the quickened soul discovers that he is living in a world that is unfriendly toward him. At first God may not permit that unfriendliness to take on a very aggressive form, for He deals very tenderly with the babes in His family. But as they grow in grace and become strong in the Lord and in the power of His might, He suffers them to be tested more severely and no longer shields them from the fiercer assaults of their great enemy. Nevertheless, testing they must have from the beginning, for it is thus that faith is developed by casting us upon the Lord and perfecting our weakness in His strength.  

"Therefore said they unto him, How were thine eyes opened?" Here was an opportunity afforded this one who had so wondrously received his sight to bear witness to His gracious Benefactor. To confess Christ, to tell of what great things the Lord hath done for him, is the first duty of the newly saved soul, and the promise is, "Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God" (Luke 12:8). But this is the last thing which the world appreciates or desires: that blessed Name which is above every name is an offense to them. It is striking to observe how the neighbors of the beggar framed their question: "How were thine eyes opened?" not "Who opened thine eyes?" They wished to satisfy their curiosity, but they had no desire to hear about Christ!  

"He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight" (John 9:11). The witness borne by this man was simple and honest. As yet he did not have much light, but he was faithful to the light that he did have; and that is the way to obtain more. He did not speculate nor philosophize, but gave a straightforward account of what the Lord had done to him. Two things in this man’ s confession should be noted as accurately illustrating the witness of a newly saved soul today. First, it was the work of Christ rather than His person which had most impressed him; it was what Christ had done, rather than who He was that was emphasized in his testimony. It is so with us. The first thing we grasp is that it is the Cross-work of the Lord Jesus, His sacrificial death which put away our sins; the infinite value of His person we learn later, as the Spirit unfolds it to us through the Word. Second, in connection with the person of Christ it was His humanity, not His Deity that this man spoke of. And was it not so with us? "A man that is called Jesus"— was it not that aspect of His blessed person which first filled our vision! "A man that is called Jesus" speaks of His lowliness and humiliation. Later, as we study the Scriptures and grow in the knowledge of the Lord, we discover that the man Christ Jesus is none other than the Son of God.  

"He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight." That precious name of "Jesus" was the most hated of all to those Jews; yet did the beggar boldly confess it. "It would manifestly have served the poor man’ s worldly interest to cushion the truth as to what had been done for him. He might have enjoyed the benefit of the work of Christ, and yet avoided the rough path of testimony for His name in the face of the world’ s hostility. He might have enjoyed his eyesight, and, at the same time, retained his place within the pale of respectable religious profession. He might have reaped the fruit of Christ’ s work and yet escaped the reproach of confessing His name.  

"How often is this the case! Alas, how often! Thousands are very well pleased to hear of what Jesus has done; but they do not want to be identified with His outcast and rejected Name. In other words, to use a modem and very popular phrase, ‘ They want to make the best of both worlds’— a sentiment from which every true-hearted lover of Christ must shrink with abhorrence— an idea of which genuine faith is wholly ignorant. It is obvious that the subject of our narrative knew nothing of any such maxim. He had had his eyes opened, and he could not but speak of it, and tell who did it, and how it was done. He was an honest man. He had no mixed motives. No sinister object, no undercurrent. Happy for him? (C.H.M.).  

"He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash." There is one little detail here which strikingly evidences the truthfulness of this narrative, and that is one little omission in this man’ s description of what the Savior had done to him. It is to be noted that the beggar made no reference to Christ spitting on the ground and making clay of the spittle. Being blind he could not see what the Lord did, though he could feel what He applied! It is in just such little undesigned coincidences, such artless touches, as this, that makes the more apparent the genuineness of these Divine narratives.  

"Then said they unto him, Where is he? He said, I know not" (John 9:12). Equally commendable was the modesty of this man here. He acted up to the light that he had, but he did not go beyond it. He pretended not to possess a knowledge not yet his. O that we were all as simple and honest. When the neighbors enquired, "Is not this he that sat and begged?", he answered, "I am he"— though it is most unseemly for a Christian to advertise the sins of his unregenerate days, yet it is equally wrong for him to deny what he then was when plainly asked. Next, they had asked, "How were thine eyes opened?", and he unhesitatingly told them, not forgetting to boldly confess the name of his Benefactor. Now they said, "Where is he?", and he frankly replied, "I know not." The babe in Christ is guileless and hesitates not to acknowledge that he is ignorant of much. But it is sad to observe how pride so often comes in and destroys this simplicity and honesty. Christian reader, and especially the babe in Christ, hesitate not to avow your ignorance; when asked a question that you cannot answer, honestly reply, "I know not." Feign not a knowledge you do not possess, and have not recourse to speculation.  

"They brought to the Pharisees him that aforetime was blind" (John 9:13). "Now the former blind beggar was to become an object of special notice by the Pharisees. Very likely many of them had passed him unheeded. A blind beggar! Which of them would bestow a thought on him whose condition they regarded as an evidence that he was born in sin? But the beggar, no longer blind, was quite a different matter. Were they anxious to learn of the favor he had received in order to honor his Benefactor, or to solicit in their turn favors from Him? Quite the contrary. Their efforts were directed to discredit the miracle as being wrought by One sent from God. He who had shortly before affirmed of Himself in the Temple court, that He was God, had now opened that man’ s eyes. The insult to the Divine Majesty, as the Jews regarded it, in asserting His Deity, was followed by this miracle, of which the beggar in the Temple precincts was the subject. To discredit the Lord was their purpose. He was a Sabbath-breaker they declared; and therefore that miracle must be disowned as being any display of almighty power and benevolence" (C. E. Stuart).  

"They brought to the Pharisees him that aforetime was blind." This was a much more severe trial for him than what he had just passed through at the hands of his neighbors. It was a real test of his faith. The opposition of the Pharisees against the Lord, and their desire to get rid of Him were well known: and their determination to excommunicate any one who confessed Him as the Christ was no secret (see verse 22). To face them, then, was indeed an ordeal. Alas that this part of the history is being repeated today. Repeated it certainly is, for the ones who will treat worst the young believer are not open infidels and atheists, but those who are loudest in their religious professions. These Pharisees have many successors: their tribe is far from being extinct, and their descendants will be found occupying the same position of religious leadership as did their fathers of old.  

"And it was the Sabbath day when Jesus made the clay, and opened his eyes" (John 9:14). There are two observations which we would make on this verse. First, our Lord here teaches us that the words of the fourth commandment "In it [the Sabbath] thou shalt not do any work," are not to be taken absolutely, that is, without any modification. By His own example He has shown us that works of necessity and also works of mercy are permissible. This 14th verse therefore reflects the glory of Christ. It was the Sabbath day: how was He occupied? First, (and note the order) He had gone to the Temple, there to minister God’ s Word; second, now He is seen ministering in mercy to one in need. Perfect example has He left us.  

In the next place, we would call attention to the fact that our Lord knew full well that His performing of this miracle on the Sabbath would give offense to His enemies. He proceeded to its execution, nevertheless. We have another illustration of the same principle in Mark 7:2: "When they saw some of his disciples eat bread with defiled, that is to say, with unwashen hands, they found fault." Though rendering perfect obedience to all the laws of God, Christ paid no regard to the commandments of men. Here too He has left us a perfect example. Let not the believer be brought into bondage by heeding the mandates of religious legislators, when their rules and regulations have no support from the Holy Scriptures.  

"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" (John 9:15). This was an honest effort on the part of these Pharisees to investigate the teaching of that blessed One whose voice they had recently heard and whose power had now been so signally displayed. They— or the influential among them at least, for in this Gospel "the Jews" ever refer to the religious leaders or their agents— had already agreed that if any did confess that Jesus was the Christ, he should be put out of the synagogue (see verse 22). Thus had they deliberately closed their eyes against the truth, and therefore it was impossible that they should now discern it, blinded by prejudice as they were. Their object here was twofold: to discredit the miracle, and to intimidate the one who had been the subject of it. Note the form of their question. They, too, asked the beggar how he had received his sight, not who was the one who had so graciously blest him.  

"He said unto them, He put clay upon mine eyes, and I washed, and do see." The enlightened beggar was not to be cowed. He had returned a straightforward answer to the inquiries of his neighbors, he is equally honest and bold now before the open enemies of Christ. His faithful testimony here teaches us an important lesson. Behind his human interrogators it is not difficult to discern the great Enemy of souls. Satan it is who hurls the fiery darts, even though he employs religious professors as his instruments. But they fall powerless upon the shield of faith, and it is this which is illustrated here. One may be the veriest babe in Christ, but so long as he walks according to the measure of light which God has granted, the Devil is powerless to harm him. It is when we quench that light, or when we are unfaithful to Christ, that we become powerless, and fall an easy prey to the Enemy. But the one before us was acting up to the light that he had, therefore the lion roared in vain against him.  

"Therefore said some of the Pharisees, This man is not of God, because he keepeth not the Sabbath day" (John 9:16). A striking contrast is this from what has just been before us. These Pharisees had turned their backs upon the Light, and therefore was their darkness now even more profound. Devoid of spiritual discernment they were altogether incapable of determining what was a right use and lawful employment of the Sabbath and what was not. They understood not that "The sabbath was made for man" (Mark 2:27), that is, for the benefit of his soul and the good of his body. True, the day which God blest at the beginning was to be kept holy, but it was never intended to bar out works of necessity and works of mercy, as they should have known from the Old Testament Scriptures. In thus finding fault with Christ because He had opened the eyes of this blind beggar on the Sabbath day, they did but expose their ignorance and exhibit their spiritual blindness.  

"Others said, How can a man that is a sinner do such miracles? And there was a division among them" (John 9:16). We wonder if one of those who spoke up thus was Nicodemus! The argument used here is strictly parallel with the words of that "Master in Israel" which we find in John 3:1, 2. That we are next told, "And there was a division among them" shows that the second speakers held their ground and refused to side-in with the open enemies of our Lord. On this verse the Puritan Bullinger remarked, "All divisions are not necessarily evil, nor all concord and unity necessarily good"!  

"They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes?" (John 9:17). The Devil is powerless in his efforts to gain an advantage over the sheep of Christ. Repulsed for the moment by the unexpected friendliness toward Christ on the part of some of the Pharisees, the Enemy turned his attention once more to the beggar: "They say unto the blind man again": note the frequency with which this word is used in this passage— verses 15, 17, 24, 26. The Devil’ s perseverance frequently puts our instability to shame.  

"What sayest thou of him, that he hath opened thine eyes?" A searching question was this. The faith of the beggar was now openly challenged: he must now either confess or deny his Benefactor. But he did not flinch or dissemble. Boldly he answered, "He is a prophet." Divine grace did not fail him in the hour of need, but enabled him to stand firm and witness a good confession. Blessed be His name, the grace of God is as sufficient for the youngest and feeblest as for the most mature and established.  

"He said. He is a prophet" (John 9:17). There is a decided advance here. When answering his neighbors, the beggar simply referred to Christ as, "A man that is called Jesus" (verse 11); but now he owns Him as One whose word is Divine, for a "prophet" was a mouthpiece of God. This was most blessed. At first he had been occupied solely with the work of Christ, now he is beginning to discern the glory of His person; increased intelligence was his. Nor is God arbitrary in the bestowment of this. When the believer walks faithfully according to the light which he has, more is given to him. It was so here; it is so now. This is the meaning of that verse which has perplexed so many: "Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have" (Luke 8:18): the reference here being to light used and unused-note the "therefore" which looks back to verse 16. In Matthew’ s account it reads, "For whosoever hath, to him shall be given, and he shall have more abundance." A striking illustration of this is furnished in John 9. Light the beggar now had; and that light he let shine forth, consequently more was given to him; later, we shall see how a more abundance" was vouchsafed to him.  

"He said, He is a prophet." This is not the first time we have had Christ owned as "prophet" in this Gospel. In John 4:19 we read that the woman of Samaria said to the Savior at the well, "I perceive that thou art a prophet." In John 6:14 we are told, "Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world." Once more, in John 7:40 we read, "Many of the people therefore, when they heard this saying, said, Of a truth this is the prophet." These references are in striking accord with the character and theme of this fourth Gospel. A prophet was the mouthpiece of God, and the great purpose of John’ s Gospel, as intimated in its opening verse, is to portray the Lord Jesus as "the Word"!  

"But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight" (John 9:18). How skeptical are the unregenerate! "Children in whom is no faith (Deut. 32:20) is what the Scriptures term them. A wonderful miracle had been performed, but these Jews were determined not to believe it. The simple but emphatic testimony of the one on whom it had been wrought went for nothing. What a lesson is this for the young convert. Marvelling at what the Savior has so graciously done for and in him, anxious that others should know Him for themselves, he goes forth testifying of His grace and power. Full of zeal and hope, he expects that it will be a simple matter to convince others of the reality of what the Lord has clone for him. Ah! it will not be long before his bright expectations meet with disappointment. He will soon discover something of that dreadful and inveterate unbelief which fills the hearts of his unsaved fellows. He must be shown that he has no power to convince them; that nothing but a miracle of mercy, the putting forth of invincible power by God Himself, is sufficient to overcome the enmity of the carnal mind.  

"And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see?" (John 9:19). This was a desperate move. They had been unable to intimidate the one who had been dealt with so graciously by Christ. They were unable to meet the arguments which had been made by some of the more friendly Pharisees. They now decide to summon the beggar’ s parents. It was their last hope. If they could succeed in getting them to deny that their son had been born blind, the miracle would be discredited. With this object in view they arraign the parents. And Satan still seeks to discredit the witness of the young Christian by getting his relatives to testify against him! This is an oft-used device of his. Let us daily seek grace from God that we may so act in the home that those nearest to us will have no just ground for condemning our profession.  

"His parents answered them and said, We know that this is our son, and that he was born blind: But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself" (John 9:20, 21). How this serves to expose the folly of a wish we have often heard expressed. People say, "O that I had lived in Palestine during the days of Christ’ s public ministry; it had been so much easier to have believed in Him!" They suppose that if only they had witnessed some of the wonderful works of our Lord, unbelief had been impossible. How little such people know about the real nature and seat of unbelief; and how little acquainted must they be with the four Gospels. These plainly record the fact (making no effort at all either to conceal or excuse it) that again and again the Lord Jesus put forth His supernatural power, producing the most amazing effects, and yet the great majority of those who stood by were nothing more than temporarily impressed. It was so here in the passage before us. Even the parents of this man born blind believed not on Christ. They were evidently afraid of their inquisitors; and yet their answer nonplussed the Pharisees.  

"These words spake his parents, because they feared the Jews" (John 9:22). They represented a large class of religious professors who surround us on every side today— in such bondage are men and women, otherwise intelligent, to religious leaders and authorities. How true it is that "the fear of man bringeth a snare." The only ones who are fearless before men are those who truly fear God. This is one of our daily needs: to cry earnestly unto the Lord that He will put His "fear" upon us. "These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue" (John 9:22). Mark here the desperate lengths to which prejudice will carry men. They were determined not to believe. They had made up their minds that no evidence should change their opinions, that no testimony should have any weight with them. It reminds us very much of what we read of in Acts 7. At the close of Stephen’ s address we read that his enemies "stopped their ears, and ran upon him with one accord" (verse 57). This is just what these Pharisees did, and it is what many are doing today. And this is the most dangerous attitude a sinner can assume. So long as a man is honest and open-minded, there is hope for him, no matter how ignorant or vicious he may be. But when a man has deliberately turned his back upon the truth, and refuses to be influenced by any evidence, it is very rare indeed that such an one is ever brought into the light.  

"Therefore said his parents, He is of age; ask him" (John 9:23). Typically, this tells us that the young and tried believer must not look to man for help; his resources must be in God alone. This man might well have expected his parents to be filled with gratitude at their son’ s eyes being opened, that they would perceive how God had wrought a miracle of mercy upon him, and that they would readily stand by and corroborate his witness before this unfriendly tribunal. But little help did he receive from them. The onus was thrown back upon himself. And this line in the picture is not without its due significance. The young believer might well expect his loved ones to appreciate and rejoice over the blessed change they must see in him; but oftentimes they are quite indifferent if not openly antagonistic. So too with our fellow-Christians. If we look to them for help when we get in a tight place, they will generally fail us. And it is perhaps well that it should be so. Anything that really casts us upon God Himself is a blessing, even though it be disguised and appear to us a calamity at the time. Let us learn then to "have no confidence in the flesh" (Phil. 3:3), but let our expectation be in the Lord, who will fail us not.  

Let the interested student ponder the following questions:  

1. What is meant by "Give God the praise" (verse 24)? Cf. Joshua 7:19.  

2. Explain the first half of verse 25 so as not to conflict with verse 33.  

3. What other verse in John’ s Gospel does the second half of verse 29 call to mind?  

4. What connection is there between verse 31 and what has gone before?  

5. Why did Christ wait till the beggar had been "east out" (verse 34) before He revealed Himself as the Son of God (verse 35)?  

6. Why are we told nothing more about the beggar after what is said in verse 38?  

7. What is the meaning of verse 39? Contrast John 3:17.  

  

Maclaren: Joh 9:4

One Metaphor And Two Meanings

I must work the works of Him that sent Me, while it is day: the night cometh when no man can work.'--John 9:4.

The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.'--Romans 13:12.

THE contrast between these two sayings will strike you at once. Using the same metaphors, they apply them in exactly opposite directions. In the one, life is the day, and the state beyond death the night; in the other, life is the night, and the state beyond death the day. Remarkable as the contrast is, it comes to be still more so if we remember the respective speakers. For each of them says what we should rather have expected the other to say. It would have been natural for Paul to have given utterance to the stimulus to diligence caused by the consciousness that the time of work was brief; and it would have been as natural for Jesus, who, as we believe, came from God, from the place of the eternal supernal glory, to have said that life here was night as compared with the illumination that He had known. But it is the divine Master who gives utterance to the common human consciousness of a brief life ending in inactivity, and it is the servant who takes the higher point of view.

So strange did the words of my first text seem as coming from our Lord's lips, that the sense of incongruity seems to have been the occasion of the remarkable variation of reading which the Revised Version has adopted when it says We must work the works of Him that sent Me.' But that thought seems to me to be perfectly irrelevant to our Lord's purpose in this context, where He is vindicating His own action, and not laying down the duty of His servants. He is giving here one of these glimpses, that we so rarely get, into His own inmost heart. And so we have to take the sharp contrast between the Master's thought and the servant's thought, and to combine them, if we would think rightly about the present and the future, and do rightly in the present.

I. Let Me Ask You To Look At The Master's Thought About The Present And The Future.

As I have already said, our Lord gives utterance here to the very common, in fact, universal human consciousness. The contrast between the intense little spot of light and the great ring of darkness round about it; between' the warm precincts of the cheerful day' and the cold solitudes of the inactive night has been the commonplace and stock-in-trade of moralists and thoughtful men from the beginning; has given pathos to poetry, solemnity to our days; and has been the ally of base as well as of noble things. For to say to a man, there are twelve hours in the day of life, and then comes darkness, the blackness that swallows up all activity,' may either be made into a support of all lofty and noble thoughts, or, by the baser sort, may be, and has been, made into a philosophy of the Let us eat and drink, for to-morrow we die' kind; Gather ye roses while ye may'; A short life and a merry one.' The thought stimulates to diligence, but it does nothing to direct the diligence. It makes men work furiously, but it never will prevent them from working basely. Whatsoever thy hand findeth to do, do it with thy might,' is a conclusion from the consideration that' there is neither wisdom nor knowledge nor device in the grave whither we go,' but what the hand should find to do must be settled from altogether different considerations.

Our Lord here takes the common human point of view, and says, Life is the time for activity, and it must be the more diligent because it is ringed by the darkness of the night.' What precisely does our Lord intend by His use of that metaphor of the night? No figures, we know, run upon all-fours. The point of comparison may be simply in some one feature common to the two things compared, and so all sorts of mischief may be done by trying to extend the analogy to other features. Now, there are a great many points in which day and night may respectively be taken as analogues of Life and Death and the state beyond death. There is a night of weeping'; there is a night of ignorance.' But our Lord Himself tells us what is the one point of comparison which alone is in His mind, when He says, The night cometh, when no man can work.' It is simply the night as a season of compulsory inactivity that suggests the comparison in our text. And so we have here the presentation of that dear Lord as influenced by the common human motive, and feeling that there was work to be done which must be crowded into a definite space, because when that space was past, there would be no more opportunity for the work to be done.

Look at hew, in the words of my first text, we have, as I said, a glimpse into His inmost heart. He lets us see that all His life was under the solemn compulsion of that great must which was so often upon His lips, that He felt that He was here to do the Father's will, and that that obligation lay upon Him with a pressure which He neither could, nor would if He could, have got rid of.

There are two kinds of musts' in our lives. There is the unwelcome necessity which grips us with iron and sharpened fangs; the needs-be which crushes down hopes and dreams and inclinations, and forces the slave to his reluctant task. And there is the must' which has passed into the will, into the heart, and has moulded the inmost desire to conformity with the obligation which no more stands over against us as a taskmaster with whip and chain, but has passed within us and is there an inspiration and a joy. He that can say, as Jesus Christ in His humanity could, and did say: My meat'--the refreshment of my nature, the necessary sustenance of my being--is to do the will of my Father'; that man, and that man alone, feels no pressure that is pain from the incumbency of the necessity that blessedly rules His life. When I will' and I choose' coincide, like two of Euclid's triangles atop of one another, line for line and angle for angle, then comes liberty into the life. He that can say, not with a knitted brow and an unwilling ducking of his head to the yoke, I must do it,' but can say, Thy law is within my heart,' that is the Christlike, the free, the happy man.

Further, our Lord here, in His thoughts of the present and the future, lets us see what He thought that the work of God in the world was. The disciples looked at the blind man sitting by the wayside, and what he suggested to them was a curious, half theological, half metaphysical question, in which Rabbinical subtlety delighted. Who did sin, this man or his parents?' They only thought of talking over the theological problem involved in the fact that, before he had done anything in this world to account for the calamity, he was born blind. Jesus Christ looked at the man, and He did not think about theological cobwebs. What was suggested to Him was to fight against the evil and abolish it. It is sometimes necessary to discuss the origin of an evil thing, of a sorrow era sin, in order to understand how to deal with and get rid of it. But unless that is the case, our first business is not to say, How comes this about?' but our business is to take steps to make it cease to come about. Cure the man first and then argue to your heart's content about what made him blind, but cure him first. And so Jesus Christ taught us that the meaning of the day of life was that we should set ourselves to abolish the works of the devil, and that the work of God was that we should fight against sin and sorrow, and in so far as it was in our power, abolish these, in all the variety of their forms, in all the vigour of their abundant growth. Sorrow and sin are God's call to every one of His sons and daughters to set themselves to cast them out of His fair creation; and the day' is the opportunity for doing that.

Our Lord here, as I have already suggested, shows us very touchingly and beautifully, how entirely He bore our human nature, and had entered into our conditions, in that He, too, felt that common human emotion, and was spurred to unhasting and yet unresting diligence by the thought of the coming of the night. I suppose that although we have few chronological data in this Gospel of John, the hour of our Lord's death was really very near at that time. He had just escaped from a formidable attempt upon His life. They took up stones to stone Him, but He, passing through the midst of them, went His way,' is the statement which immediately precedes the account of His meeting with this blind man. And so under the pressure, perhaps, of that immediate experience which revealed the depths of hatred that was ready for anything against Him, He gives utterance to this expression: If it be the case that the time is at hand, then the more need that, Sabbath day as it is, I should pause here.' Though the multitude were armed with stones to stone Him, He stopped in His flight because there was a poor blind man there whom He felt that He needed to cure. Beautiful it is, and drawing Him very near to us,--and it should draw us very near to Him--that thus He shared in that essentially human consciousness of the limitation of the power to work, by the ring of blackness that encircled the little spot of illuminated light.

But some will say, How is it possible that such a consciousness as this should really have been in the mind of Jesus Christ?' Did He not know that His death was not to be the end of His work? Did He not know, and say over and over again, in varying forms, that when He passed from earth, it was not into inactivity? Is it not the very characteristic of His mission that it is different from that of all other helpers and benefactors and teachers of the world, in that His death stands in the very middle of His work, and that on the one side of it there is activity, and on the other side of it there is still, and in some sense loftier and greater, activity?' Yes; all that is perfectly true, and I do not for a moment believe that our Lord was forgetting that the life on the earth was but the first volume of His biography, and of the records of His deeds, and that He contemplated them, as He contemplated always, the life beyond, as working in and on and over and through His servants, even unto the end of the world.

But you have only to remember the difference between the earthly and the heavenly, life of the Lord fully to understand the point of view that He takes here. The one is the basis of the other; the one is the seedtime, the other is the harvest. The one has only the limited years of the earthly life, in which it can be done; the other has the endless years of Eternity, through which it is to be continued And if any part of that earthly life of the Lord had been void of its duty, and of its discharge of the Father's will, not even He, amidst the blaze of the heavenly glory, could have thereafter filled up the tiny gap. All the earthly years were needed to be filled with service, up to the great service and sacrifice of the Cross, in order that upon them might be reared the second stage and phase of His heavenly life. With regard to the one, He said on the Cross, It is finished.' But when He died He passed not into the night of inactivity, but into the day of greater service. And that higher and heavenly form of His work continues, and not until the kingdoms of this world are become the kingdoms of our God and of His Christ,' and the whole benefit and effect of His earthly life are imparted to the whole race of man, will it be said, It is done,' and the angels of heaven proclaim the completion of His work for man. But seeing that that work has its twofold forms, Jesus, like us, had to be conscious of the limitations of life, and of the night that followed the day.

II. And Now Turn, In The Second Place, To The Servant's Thought.

As I have already pointed out, it is the precise reversal of the other. What to Christ is day' to Paul is night.' What to Christ is night' to Paul is' day.' Now the first point that I would make is this, that the future would never have been day' to Paul if Jesus had not gone down into the darkness of the night.' I have said that there was only one point of comparison in our Lord's mind between night and death. But we may venture to extend the figure a little, and to say that the Light went into the valley of the shadow of Death,' and lit it up from end to end. The Life went into the palace of Death, and breathed life into all there. There is a great picture by one of the old monkish masters, on the walls of a Florentine convent, which represents the descent of Jesus to that dim region of the dead. Around Him there is a halo of light that shines into the gloomy corridor, up which the thronging patriarchs and saints of the Old Dispensation are coming, with outstretched hands of eager welcome and acceptance, to receive the blessing. Ah! it is true, the people that walked in darkness have seen a great Light; and to them that dwelt in the region of the shadow of death, unto them hath the Light shined.' Christ the Light has gone clown into the darkness, and what to Him was night He has made for us day. Just as Scripture all but confines the name of death to Christ's experience upon the Cross, and by virtue of that experience softens it down for the rest of us into the blessed image of sleep, so the Master has turned the night of death into the dawning of the day.

Further, to the servant the brightness of that future day dimmed all earth's garish glories into darkness. It was because Paul saw the Beyond flaming with such lustre that the nearer distance to him seemed to have sunk into gloom. Just as a man or other object between you and the western sky when the sun is there will be all dark, so earth with heaven behind it becomes a mere shadowy outline. The day that is beyond outshines all the lustres and radiances of earth, and turns them into darkness. You go into a room out of blazing tropical sunshine, and it is all gloom and obscurity. He whose eyes are fixed on the day that is to come will find that here he walks as one in the night.

And the brightness of that day, as well as the darkness of the present night, directed the servant as to what he should be diligent in. Since it is true that' the day is at hand,' let us put on the armour of light, and dress ourselves in garb fitting for it. Since it is true that the night is far spent' let us put off the works of darkness.

III. The Master's And The Servant's Thoughts.

And so that brings me to the last point, and that is the combination of the Master's and the servant's thought, and the effect that it should produce upon us.

It is not enough either for our hearts or our minds that we should say the night cometh when no man can work.' Life is day, but it is night also. Death is night but it is dawning as well. We cannot understand either the present or the future unless we link them together. That death which is the cessation of activity in one aspect, is, for Christ's servants, as truly as for Christ, the beginning of an activity in a higher and nobler form. I do not believe in a heaven of rest, meaning by that, inaction; I still less believe in a death which puts an end to the activity of the human spirit. I believe that this world is our school, our apprenticeship, the place where we learn our trade and exercise our faculties, where we paint the picture, as it were, which we offer when we desire to be admitted to the great guild of artists, and according to the result of which, in the eye of the Judge, is our place hereafter. What the Germans call proof pieces'--that is the meaning of life. And though the night cometh when no man can work,' the day cometh when the characters we have made ourselves here, the habits we have cultivated and indulged in, the capacities we have exercised, and the set and drift of all our activity upon earth, will determine the work that we get to do there.

So then, stereoscoping these two thoughts, we get the solid image that results from them both. And it teaches us not only diligence, and thus supplies stimulus, but it determines the direction of our diligence, and thus supplies guidance. We ought to be misers of our time and opportunities. Jesus Christ said, I must work the work of Him that sent Me while it is day; the night cometh.' How much more ought you and I to say so? And some of us ought very specially to say it, and to feel it, because the hour when we shall have to lay down our tools is getting very near, and the shadows are lengthening. If you had been in the fields in these summer evenings during the last few days, you would have seen the hay makers at work with more and more diligence as the evening drew on darker and darker. Dear friends, some of us are at the eleventh hour. Let us fill it with diligent work. The night cometh.

But my texts not only stimulate to diligence, but they direct the diligence. If it be that there is a day beyond, and that Christ's folk are the children of the day,' then let us not sleep as do others, but let us watch and be sober.' We have to cast ourselves on Him as our Saviour, to love Him as our Lord and Friend, to take Him as our Pattern and our Guide, our Help, our Light, and our Life. And then we shall neither be deceived by life's garish splendours nor oppressed by its gloom and its sorrow; we shall neither shrink from that last moment, as a night of inaction, nor be too eager to cast off the burden of our present work, but we shall cheerfully toil at what will prepare us for the day,' and the bell at night that rings us out of mill and factory will not be unwelcome, for it will ring us in to higher work and nobler service. The transition will be like one of those summer nights in the Arctic circle, when the sun does not dip. Through a little thin film of less light we shall pass into the perfect day, where the Lord God Almighty and the Lamb are the light thereof,' and there shall be no more night.'

Maclaren: Joh 9:6-7

The Sixth Miracle In John's Gospel

The Blind Made To See, And The Seeing Made Blind

When Jesus had thus spoken, He spat on the ground, and made clay of the spittle, and He anointed the eyes of the blind man with the clay, 7. And said unto him, Go, wash in the Pool of Siloam, (which is by interpretation, Sent). He went his way, therefore, and washed, and came seeing.'--John 9:6-7.

THE proportionate length at which this miracle and its accompanying effects are recorded, indicates very clearly the Evangelists idea of their relative importance. Two verses are given to the story of the miracle; all the rest of the chapter to its preface and its issues. It was a great thing to heal a man that was blind from his birth, but the story of the gradual illumination of his spirit until it came to the full light of the perception of Christ as the Son of God, was far more to the Evangelist, and ought to be far more to us than giving the outward eye power to discern the outward light.

The narrative has a prologue and an epilogue, and the true point of view from which to look at it is found in the solemn words with which our Lord closes the incident. For judgment am I come into this world, that they which see not might see, and that they which see might be made blind.'

So then the mere sign, important as it is, is the least thing that we have to look at in our contemplations now.

I. We Have Here Our Lords Unveiling.

His deepest motives for bestowing an unsought blessing.

It is remarkable, I think, that out of the eight miracles recorded in this Gospel, there is only one in which our Lord responds to a request to manifest His miraculous power; the others are all spontaneous.

In the other Gospels He heals sometimes because of the pleading of the sufferer; sometimes because of the request of compassionate friends or bystanders; sometimes unasked, because His own heart went out to those that were in pain and sickness. But in John's Gospel, predominantly we have the Son of God, who acts throughout as moved by His own deep heart. That view of Christ reaches its climax in His own profound words about His own laying down of His life: I came forth from the Father, and am come into the world. Again, I leave the world and go unto the Father.' So, not so much influenced by others as deriving motive and impulse and law from Himself, He moves upon earth a fountain and not a reservoir, the Originator and the Beginner of the blessings that He bears.

And that is the point of view from which most strikingly the prologue of our narrative sets forth His action in the miracle here. As Jesus passed by,' says the story, He saw a man which was blind from his birth.' He fixes His eye upon him. No cry from the blind man's lips draws Him. He sits there unconscious of the kind eyes that were fastened upon him. The disciples stand at Christ's side, and have no share in His feelings. They ask Him to do nothing. To them the blind man is--what? A theological problem. No trace of pity touches their hearts. They do not even seem to have reckoned upon or expected Christ's miraculous intervention. And that is a very remarkable feature in the Gospels. At all events, they evidently do not expect it here; but all that the sight of this lifelong sufferer does in them is to raise a question, Who did sin; he or his parents?' Perhaps they do not quite see to the bottom of the alternative that they are suggesting; and we need not trouble ourselves to ask whether there was a full-blown notion of the pre-existence of the man's soul in their minds as they ask the question. Perhaps they remembered the impotent man to whom our Lord said, Go and sin no more lest a worse thing come unto thee.' And they may have thought that they had His sanction to the doctrine--as old as Job's friends--that wherever there was great suffering there must first have been great sin.

That is all that the sight of sorrow does for some people. It leads to censorious judgments, or to mere idle and curious speculations. Christ lets us see what it did for Him, and what it is meant to do for us. Neither hath this man sinned nor his parents, but he is born blind that the works of God may be made manifest in him.' That is to say, human sorrow is to be looked at by us as an opportunity for the manifestation through us of God's mercy in relieving and stanching the wounds through which the lifeblood is ebbing away. Do not stand coldly curious or uncharitably censorious. Do not make miserable men theological problems, but see in them a call for service. See in them an opportunity for letting the light of God, so much of it as is in you, shine from you, and your hands move in works of mercy.

And then the Master goes on to state still more distinctly the law which dominated His life, and which ought to dominate ours: I must work the works of Him that sent Me while it is day; the night cometh when no man can work.' Then poor men's misery is an occasion for the love of God manifesting itself. Yes. But the love of God manifests itself through human media, through persons; and if we adopt the reading of these words which you will find in the Revised Version, and instead of saying I must work,' read We must work,' then we have Christ extending the law which ruled over His own life to all His followers, and making it supremely obligatory and binding upon each of us. He for His part, as I have said, moves through this Gospel as the Son of God, whose mercy, and all whose doings are self-originated. But the other side of that is that He moves through this Gospel in the humble attitude of filial obedience, ever recognising that the Father's will is supreme in His life; and that He is bound, with an obligation in which He rejoices, to do the will of Him that sent Him. The consciousness of a mission, the sense of filial obedience, the joyful surrender and harmonising of the will of the Son with the will of the Father; these things were the secret of the Master's life.

And coupled with them, even in Him there was the consciousness that time was short; and although beyond the Cross and the grave there stretched for Him an eternity in which He would work for the blessing of the world, yet the special work which He had to do, while wearing the veil and weakness of flesh, had but few days and hours in which it could be done. Therefore, as we ought to do, He worked under the limitations of mortality, and recognised in the brevity of life another call to eager and continuous service.

These were His motives which, in common with Him, we may share. But He adds another in which we have no share; and declares the unique consciousness which ever stirred Him to His self-manifesting and God-manifesting acts: As long as I am in the world I am the Light of the world.'

Thus, moved by sorrow, recognising in man's misery the dumb cry for help, seeing in it the opportunity for the manifestation of the higher mercy of God; taking all evil to be the occasion for a brighter display of the love and the good which are divine; feeling that His one purpose upon earth was to crowd the moments with obedience to the will, and with the doing of the works of Him that sent Him; and possessing the sole and strange consciousness that from His person streams out all the light which illuminates the world--the Christ pauses before the unconscious blind man, and looking upon the poor, useless eyeballs, unaware how near light and sight stood, obeys the impulse that shapes His whole life, and when He had spoken thus; proceeds to the strange cure.

II. Consider Christ As Veiling His Power Under Material Means.

So we come, in the next place, to consider Christ as veiling His power under material means. There is only one other instance in the Gospels where a miracle is wrought in the singular fashion which is here employed, namely, the healing of the deaf-mute recorded in Mark's Gospel, where, in like manner, our Lord makes clay of the spittle, and anoints the ears of the deaf man with the clay. The variety of method in our Lord's miracles serves important purposes, as teaching us that the methods are nothing, and that He moved freely amongst them all, the real cause in every case being one and the same, the bare forth-putting of His will; and teaching us further that in each specific case there were reasons in the moral and religious condition of the persons operated upon for the adoption of the specific means employed, which we of course have no means of discovering. There is here, first then, healing by material means. The clay had no power of healing; the water of Siloam had no power of healing. The thing that healed was Christ's will, but He uses these externals to help the poor blind man to believe that he is going to be healed. He condescends to drape and veil His power in order that the dim eye, unaccustomed to the light, may look upon that shadowed representation of it when it could not gaze upon the pure brightness; as an eye may look upon a shaded lamp which could not bear its brilliance unsoftened and naked.

This healing by material means in order to accommodate Himself to the weak faith which He seeks to evoke, and to strengthen thereby, is parallel, in principle, to His own Incarnation, and to His appointment of external rites and ordinances. Baptism, the Lord's Supper, a visible Church, outward means of worship, and so on, all these come under that same category. There is no life nor power in them except His will works through them, but they are crutches and helps for a weak and sense-bound faith to climb to the apprehension of the spiritual reality. It is not the clay, it is not the water, it is not the Church, the ordinances, the outward worship, the form of prayer, the sacrament--it is none' of these things that have the healing and the grace in them. They are only ladders by which we may ascend to Him. So let us neither presumptuously antedate the time when we shall be able to do without them--the Heaven in which there is no Temple'--nor grovellingly and superstitiously elevate them to a place of importance and of power in the Christian life which Christ never meant them to fill. He heals through material means; the true source of healing is His own loving will.

Further, He heals at a distance. We have here a parallel with the story of the nobleman's son at Capernaum, which we have already considered. There, too, we have the same phenomenon, the healing power sent forth from the Master, and operating far away from His corporeal personal presence. This was a test of faith, as the use of the clay had been a help to faith. Still He works His healing from afar, because to Him there is neither near nor far. In His divine ubiquity, that Son of Man, who in His glorified manhood is at the right hand of God the Father Almighty, is here and everywhere where there are weakness and suffering that turn to Him; ready to help, ready to bless and heal. Lo, I am with you always, even unto the end of the world.'

Our Evangelist sees in the very name of that fountain in which the man washed, a symbol which is not to be passed by. Go, wash in the Pool of Siloam,' which, says John, is by interpretation, Sent: We have heard already about the Pool of Siloam in this section of the Gospel. In Chapter vii. we read, In the last day, that great day of the Feast, Jesus stood and said, "If any man thirst let him come to Me and drink."These words were probably spoken on the last day of the Feast of Tabernacles, on which one part of the ceremonial was the drawing, with exuberant rejoicing, of water from the Pool of Siloam, and bearing it up to the Temple. In these words Christ pointed to that fountain which rises fast by the oracles of God,' and wells up from beneath the hill, that on which the Temple is built, as being a symbol of Himself.

And here the Evangelist would have us suppose that, in like manner, the very name which the fountain bore (whether as being an outgush from beneath the Temple rock, or whether as being the gift of God) as applicable to Himself. The lesson to be learned is that the fountain in which we have to be cleansed from sin and from uncleanness,' whose waters are the lotion that will give eyesight to the blind, the true fountain of perpetual youth,' which men have sought for in every land, is Christ Himself. In Him we have the welling forth of the heart of God, the water of life, the water of gladness, the immortal stream of which whoso drinketh shall never thirst,' and which, touching the blind eyeballs, washes away obseuration and gives new power of vision.

III. Then, Still Further, We Have Here Our Lord Suspending Healing On Obedience.

Go and wash.' As He said to the impotent man: Stretch forth thine hand'; as He said to the paralytic in this Gospel: Take up thy bed and walk'; so here He says,' Go and wash.' And some friendly hand being stretched out to the blind man, or he himself feeling his way over the familiar path, he comes to the pool and washes, and returns seeing.

There is a double lesson there, on which I have no need to dwell. There is, first, the general truth that healing is suspended by Christ on compliance with His conditions. He does not simply say to any man, Be whole. He could and did say so sometimes in regard to bodily healing. But He cannot do so as regards the cure of our blind souls. To the sin-sick and sin-blinded man He says, Thou shalt be whole, if '--or' I will make thee whole, provided that '--what?--provided that thou goest to the fountain where He has lodged the healing power. The condition on which sight comes to the blind is compliance with Christ's invitation, Come to Me; trust in Me; and thou shalt be whole.'

Then there is a special lesson here, and that is, Obedience brings sight. If any man will do His will he shall know of the doctrine.' Are there any of you groping in darkness, compassed about with theological perplexities and religious doubts? Obey what you know. Do what you see clearly you ought to do. Bow your wills to the recognised truth. He who has turned all his knowledge into action will get more knowledge as soon as he needs it. Go and wash; and he went, and came seeing.'

IV. His Highest Work As The Healer Of Blind Souls.

And now, lastly, we have here our Lord shadowing His highest work as the Healer of blind souls.

It is impossible for me to enter upon that wonderfully dramatic and instructive narrative which follows the account of the miracle, and describe the controversies between the sturdy, quick-witted, candid, blind man, and the narrow, bitter Pharisees. But just notice one or two points.

The two parties are evidently represented as types of two contrasted classes. The blind man stands for an example of honest ignorance, knowing itself ignorant, and not to be coaxed or frightened or in any way provoked to pretending to knowledge which it does not possess; firmly holding by what it does know, and because conscious of its little knowledge, therefore waiting for light and willing to be led. Hence he is at once humble and sturdy, docile and independent, ready to listen to any voice which can really teach, and formidably quick to prick with wholesome sarcasm the inflated claims of mere official pretenders. The Pharisees, on the other hand, are sure that they know everything that can be known about anything in the region of religion and morality, and in their absolute confidence of their absolute possession of the truth, in their blank unconsciousness that it was more than their official property and stock-in-trade, in their complete incapacity to discern the glory of a miracle which contravened ecclesiastical proprieties and conventionalities, in their contempt for the ignorance which they were responsible for and never thought of enlightening, in their cruel taunt directed against the man's calamity, and in their swift resort to the weapon of excommunication of one whom it was much easier to cast out than to answer, are but too plain a type of a character which is as ready to corrupt the teachers of the Church as of the synagogue.

One cannot hut notice how constantly the phrase We know' occurs. The parents of the man use it thrice. The Pharisees have it on their lips in their first interview with him: We know that this man is a sinner.' He answers, declining to affirm anything about the character of the Man Jesus, because he, for his part, knows not,' but standing firmly by the solid reality which he knows,' in a very solid fashion, that his eyes have been opened. So we have the first encounter between knowledge which is ignorant, and ignorance which knows, to the manifest victory of the latter. Again, in the second round, they try to overbear the man's cool sarcasm with their vehement assertion of knowledge that God spake to Moses, but by the admission that even their knowledge did not reach to the determination of the question of the origin of Jesus' mission, lay themselves open to the sudden thrust of keen-eyed, honest humility's sharp rapier-like retort. Herein is a marvellous thing,' that you Know-alls, whose business it is to know where a professed miracle-worker comes from, know not from whence He is, and yet He hath opened mine eyes.' Now we know' (to use your own words) that God heareth not sinners, but if any man be a worshipper of God, and doeth His will, him He heareth.'

Then observe how, on both sides, a process is going on. The man is getting more and more light at each step. He begins with a Man which is called Jesus.' Then he gets to a prophet,' then he comes to a worshipper of God, and one that does His will.' Then he comes to, If this man were not of God,' in some very special sense, He could do nothing.' These are his own reflections, the working out of the impression made by the fact on an honest mind; and because he had so used the light which he had, therefore Jesus gives him more, and finds him with the question, Dost thou believe on the Son of God?' Then the man who had shown himself so strong in his own convictions, so independent, and hard to cajole or coerce, shows himself now all docile and submissive, and ready to accept whatever Jesus says: Lord, who is He, that I might believe on Him?' That was not credulity. He already knew enough of Christ to know that he ought to trust Him. And to his docility there is given the full revelation; and he hears the words which Pharisees and unrighteous men were not worthy to hear: Thou hast both seen Him--with these eyes to which I have given sight--and it is He that talketh with thee.' Then intellectual conviction, moral reliance, and the utter prostration and devotion of the whole man bow him at Christ's feet. Lord, I believe; and He worshipped Him.'

There is the story of the progress of an honest, ignorant soul that knew itself blind, into the illumination of perfect vision.

And as he went upwards, so steadily and tragically, downwards went the others. For they had light and they would not look at it; and it blasted and blinded them. They had the manifestation of Christ, and they scoffed and jeered at it, and turned their backs upon it, and it became a curse to them; falling not like dew but like vitriol on their spirits, blistering, not refreshing.

Therefore Christ pronounces their fate, and sums up the story in the solemn two-edged sentence: For judgment am I come into the world, that they which see not might see, and that they which see might be made blind.'

The purpose of His coming is not to judge, but to save. But if men will not let Him save, the effect of His coming will be to harm. Therefore, His coming will separate men into two parts, as a magnet will draw all the iron filings out of a heap and leave the brass. He comes not to judge, but His coming does judge. He is set for the rise or for the fall of men, and is a discerner of the thoughts and intents of the heart.'

Light has a twofold effect. It is torture to the diseased eye; it is gladdening to the sound one. Christ is the light, as He is also both the power of seeing and the thing seen. Therefore, it cannot but be that His shining upon men's hearts shall judge them, and shall either enlighten or darken.

We all have eyes--the organs by which we may see the light of the knowledge of the glory of God.' We have all blinded ourselves by our sin. Christ is come to show us God, to be the light by which we see God, and to strengthen and restore our faculty of seeing Him. If you welcome Him, and take Him into your hearts, He will be at once light and eyesight to you. But if you turn away from Him He will be blindness and darkness to you. He comes to pour eyesight on the blind, but He comes therefore also, most assuredly, to make still blinder those who do not know themselves to be blind, and conceit themselves to be clear-sighted. I thank Thee, Father, that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.'

They who see themselves to be blind, who know themselves to be ignorant, the lowly who recognise their sinfulness and misery and helplessness, and turn in their sore need to Christ, will be led by paths of growing knowledge and blessedness to the perfect day where their strengthened vision will be able to see light in the blaze which to us now is darkness. They who say I see,' and know not that they are miserable and blind, nor hearken to His counsel to anoint their eyes with eye salve that they may see,' will have yet another film drawn over their eyes by the shining of the light which they reject, and will pass into darkness where only enough of light and of eyesight remain to make guilt. Jesus Christ is for us light and vision. Trust to Him, and your eyes will be blessed because they sea God. Turn from Him and Egyptian darkness will settle on your soul. To him that hath shall be given, and from him that hath not, even that which he hath shall be taken away.'

MHCC: Joh 9:1-7

Christ cured many who were blind by disease or accident; here he cured one born blind. Thus he showed his power to help in the most desperate cases, and the work of his grace upon the souls of sinners, which gives sight to those blind by nature. This poor man could not see Christ, but Christ saw him. And if we know or apprehend anything of Christ, it is because we were first known of him. Christ says of uncommon calamities, that they are not always to be looked on as special punishments of sin; sometimes they are for the glory of God, and to manifest his works. Our life is our day, in which it concerns us to do the work of the day. We must be busy, and not waste day-time; it will be time to rest when our day is done, for it is but a day. The approach of death should quicken us to improve all our opportunities of doing and getting good. What good we have an opportunity to do, we should do quickly. And he that will never do a good work till there is nothing to be objected against, will leave many a good work for ever undone, Ecc 11:4. Christ magnified his power, in making a blind man to see, doing that which one would think more likely to make a seeing man blind. Human reason cannot judge of the Lord's methods; he uses means and instruments that men despise. Those that would be healed by Christ must be ruled by him. He came back from the pool wondering and wondered at; he came seeing. This represents the benefits in attending on ordinances of Christ's appointment; souls go weak, and come away strengthened; go doubting, and come away satisfied; go mourning, and come away rejoicing; go blind, and come away seeing.

MHCC: Joh 9:8-12

Those whose eyes are opened, and whose hearts are cleansed by grace, being known to be the same person, but widely different in character, live as monuments to the Redeemer's glory, and recommend his grace to all who desire the same precious salvation. It is good to observe the way and method of God's works, and they will appear the more wonderful. Apply this spiritually. In the work of grace wrought upon the soul we see the change, but we see not the hand that makes it: 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.

MHCC: Joh 9:13-17

Christ not only worked miracles on the sabbath, but in such a manner as would give offence to the Jews, for he would not seem to yield to the scribes and Pharisees. Their zeal for mere rites consumed the substantial matters of religion; therefore Christ would not give place to them. Also, works of necessity and mercy are allowed, and the sabbath rest is to be kept, in order to the sabbath work. How many blind eyes have been opened by the preaching of the gospel on the Lord's day! how many impotent souls cured on that day! Much unrighteous and uncharitable judging comes from men's adding their own fancies to God's appointments. How perfect in wisdom and holiness was our Redeemer, when his enemies could find nothing against him, but the oft-refuted charge of breaking the sabbath! May we be enabled, by well-doing, to silence the ignorance of foolish men.

Matthew Henry: Joh 9:1-7

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

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

Now, (1.) The condition of this poor man was very sad. He was blind, and had been so from his birth. If the light is sweet, how melancholy must it needs be for a man, all his days, to eat in darkness! He that is blind has no enjoyment of the light, but he that is born blind has no idea of it. Methinks such a one would give a great deal to have his curiosity satisfied with but one day's sight of light and colours, shapes and figures, though he were never to see them more. Why is the light of life given to one that is in this misery, that is deprived of the light of the sun, whose way is thus hid, and whom God hath thus hedged in? Job 3:20-23. Let us bless God that it was not our case. The eye is one of the most curious parts of the body, its structure exceedingly nice and fine. In the formation of animals, it is said to be the first part that appears distinctly discernible. What a mercy is it that there was no miscarriage in the making of ours! Christ cured many that were blind by disease or accident, but here he cured one that was born blind. [1.] That he might give an instance of his power to help in the most desperate cases, and to relieve when none else can. [2.] That he might give a specimen of the work of his grace upon the souls of sinners, which gives sight to those that were by nature blind.

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

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

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

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

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

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

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

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

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

[2.] Now was his opportunity: I must work while it is day, while the time lasts which is appointed to work in, and while the light lasts which is given to work by. Christ himself had his day. First, All the business of the mediatorial kingdom was to be done within the limits of time, and in this world; for at the end of the world, when time shall be no more, the kingdom shall be delivered up to God, even the Father, and the mystery of God finished. Secondly, all the work he had to do in his own person here on earth was to be done before his death; the time of his living in this world is the day here spoken of. Note, The time of our life is our day, in which it concerns us to do the work of the day. Day-time is the proper season for work (Psa 104:22, Psa 104:23); during the day of life we must be busy, not waste day-time, nor play by day-light; it will be time enough to rest when our day is done, for it is but a day.

[3.] The period of his opportunity was at hand, and therefore he would be busy; The night comes when no man can work. Note, The consideration of our death approaching should quicken us to improve all the opportunities of life, both for doing and getting good. The night comes, it will come certainly, may come suddenly, is coming nearer and nearer. We cannot compute how nigh our sun is, it may go down at noon; nor can we promise ourselves a twilight between the day of life and the night of death. When the night comes we cannot work, because the light afforded us to work by is extinguished; the grave is a land of darkness, and our work cannot be done in the dark. And, besides, our time allotted us for our work will then have expired; when our Master tied us to duty he tied us to time too; when night comes, call the labourers; we must then show our work, and receive according to the things done. In the world of retribution we are no longer probationers; it is too late to bid when the inch of candle is dropped. Christ uses this as an argument with himself to be diligent, though he had no opposition from within to struggle with; much more need have we to work upon our hearts these and the like considerations to quicken us.

[4.] His business in the world was to enlighten it (Joh 9:5): As long as I am in the world, and that will not be long, I am the light of the world. He had said this before, Joh 8:12. He is the Sun of righteousness, that has not only light in his wings for those that can see, but healing in his wings, or beams, for those that are blind and cannot see, therein far exceeding in virtue that great light which rules by day. Christ would cure this blind man, the representative of a blind world, because he came to be the light of the world, not only to give light, but to give sight. Now this gives us, First, A great encouragement to come to him, as a guiding, quickening, refreshing light. To whom should we look but to him? Which way should we turn our eyes, but to the light? We partake of the sun's light, and so we may of Christ's grace, without money and without price. Secondly, A good example of usefulness in the world. What Christ saith of himself, he saith of his disciples: You are lights in the world, and, if so, Let your light shine. What were candles made for but to burn?

III. The manner of the cure of the blind man, Joh 9:6, Joh 9:7. The circumstances of the miracle are singular, and no doubt significant. When he had thus spoken for the instruction of his disciples, and the opening of their understandings, he addressed himself to the opening of the blind man's eyes. He did not defer it till he could do it either more privately, for his greater safety, or more publicly, for his greater honour, or till the sabbath was past, when it would give less offence. What good we have opportunity of doing we should do quickly; he that will never do a good work till there is nothing to be objected against it will leave many a good work for ever undone, Ecc 11:4. In the cure observe,

1. The preparation of the eye-salve. Christ spat on the ground, and made clay of the spittle. He could have cured him with a word, as he did others, but he chose to do it in this way to show that he is not tied to any method. He made clay of his own spittle, because there was no water near; and he would teach us not to be nice or curious, but, when we have at any time occasion, to be willing to take up with that which is next hand, if it will but serve the turn. Why should we go about for that which may as well be had and done a nearer way? Christ's making use of his own spittle intimates that there is healing virtue in every thing that belongs to Christ; clay made of Christ's spittle was much more precious than the balm of Gilead.

2. The application of it to the place: He anointed the eyes of the blind man with the clay. Or, as the margin reads it, He spread ( epechrise ), he daubed the clay upon the eyes of the blind man, like a tender physician; he did it himself with his own hand, though the patient was a beggar. Now Christ did this, (1.) To magnify his power in making a blind man to see by that method which one would think more likely to make a seeing man blind. Daubing clay on the eyes would close them up, but never open them. Note, The power of God often works by contraries; and he makes men feel their own blindness before he gives them sight. (2.) To give an intimation that it was his mighty hand, the very same that at first made man out of the clay; for by him God made the worlds, both the great world, and man the little world. Man was formed out of the clay, and moulded like the clay, and here Christ used the same materials to give sight to the body that at first he used to give being to it. (3.) To represent and typify the healing and opening of the eyes of the mind by the grace of Jesus Christ. The design of the gospel is to open men's eyes, Act 26:18. Now the eye-salve that does the work is of Christ's preparing; it is made up, not as this, of his spittle, but of his blood, the blood and water that came out of his pierced side; we must come to Christ for the eye-salve, Rev 3:18. He only is able, and he only is appointed, to make it up, Luk 4:18. The means used in this work are very weak and unlikely, and are made effectual only by the power of Christ; when a dark world was to be enlightened, and nations of blind souls were to have their eyes opened, God chose the foolish things, and weak, and despised, for the doing of it. And the method Christ takes is first to make men feel themselves blind, as this poor man did whose eyes were daubed with clay, and then to give them sight. Paul in his conversion was struck blind for three days, and then the scales fell from his eyes. The way prescribed for getting spiritual wisdom is, Let a man become a fool, that he may be wise, 1Co 3:18. We must be made uneasy with our blindness, as this man here, and then healed.

3. The directions given to the patient, Joh 9:7. His physician said to him, Go, wash in the pool of Siloam. Not that this washing was needful to effect the cure; but, (1.) Christ would hereby try his obedience, and whether he would with an implicit faith obey the orders of one he was so much a stranger to. (2.) He would likewise try how he stood affected to the tradition of the elders, which taught, and perhaps had taught him (for many that are blind are very knowing), that it was not lawful to wash the eyes, no not with spittle medicinally, on the sabbath day, much less to go to a pool of water to wash them. (3.) He would hereby represent the method of spiritual healing, in which, though the effect is owing purely to his power and grace, there is duty to be done by us. Go, search the scriptures, attend upon the ministry, converse with the wise; this is like washing in the pool of Siloam. Promised graces must be expected in the way of instituted ordinances. The waters of baptism were to those who had been trained up in darkness like the pool of Siloam, in which they might not only wash and be clean, but wash, and have their eyes opened. Hence they that were baptized are said to be phōtisthentes - enlightened; and the ancients called baptism phōtismos - 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 (Psa 46:4), living waters, which were healing, Eze 47:9. [2.] That the waters of Siloam had of old signified the throne and kingdom of the house of David, pointing at the Messiah (Isa 8:6), and the Jews who refused the waters of Shiloa, Christ's doctrine and law, and rejoiced in the tradition of the elders. Christ would try this man, whether he would cleave to the waters of Siloam or no. [3.] The evangelist takes notice of the signification of the name, its being interpreted sent. Christ is often called the sent of God, the Messenger of the covenant (Mal 3:1); so that when Christ sent him to the pool of Siloam he did in effect send him to himself; for Christ is all in all to the healing of souls. Christ as a prophet directs us to himself as a priest. Go, wash in the fountain opened, a fountain of life, not a pool.

4. The patient's obedience to these directions: He went his way therefore, probably led by some friend or other; or perhaps he was so well acquainted with Jerusalem that he could find the way himself. Nature often supplies the want of sight with an uncommon sagacity; and he washed his eyes; probably the disciples, or some stander by, informed him that he who bade him do it was that Jesus whom he had heard so much of, else he would not have gone, at his bidding, on that which looked so much like a fool's errand; in confidence of Christ's power, as well as in obedience to his command, he went, and washed.

5. The cure effected: He came seeing. There is more glory in this concise narrative, He went and washed, and came seeing, than in Caesar'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 52:8.

Matthew Henry: Joh 9:8-12

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

I. Whether this was the same man that had before been blind, Joh 9:8.

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

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

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

II. How he came to have his eyes opened, Joh 9:10-12. They will now turn aside, and see this great sight, and enquire further concerning it. He did not sound a trumpet when he did these alms, nor perform his cures upon a stage; and yet, like a city upon a hill, they could not be hid. Two things these neighbours enquire after: -

1. The manner of the cure: How were thine eyes opened? The works of the Lord being great, they ought to be sought out, Psa 111:2. 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. Joh 9:11. 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', Psa 34:4-6. 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.

2. The author of it (Joh 9:12): 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 (Joh 11:57); 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, Joh 5:13), 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.

Matthew Henry: Joh 9:13-34

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

I. Here is the information that was given in to the Pharisees concerning this matter: They brought to the Pharisees him that aforetime was blind, Joh 9:13. 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 Joh 11:47, Joh 11:48, If we let him thus alone, all men will believe on him. Note, Those rulers that are of a persecuting spirit shall never want ill instruments about them, that will blow the coals, and make them worse.

II. The ground which was pretended for this information, and the colour given to it. That which is good was never maligned but under the imputation of something evil. And the crime objected here (Joh 9:14) was that it was the sabbath day when Jesus made the clay, and opened his eyes. The profanation of the sabbath day is certainly wicked, and gives a man a very ill character; but the traditions of the Jews had made that to be a violation of the law of the sabbath which was far from being so. Many a time this matter was contested between Christ and the Jews, that it might be settled for the benefit of the church in all ages. But it may be asked, "Why would Christ not only work miracles on the sabbath day, but work them in such a manner as he knew would give offence to the Jews? When he had healed the impotent man, why should he bid him carry his bed? Could he not have cured this blind man without making clay?"I answer, 1. He would not seem to yield to the usurped power of the scribes and Pharisees. Their government was illegal, their impositions were arbitrary, and their zeal for the rituals consumed the substantials of religion; and therefore Christ would not give place to them, by subjection, no not for an hour. Christ was made under the law of God, but not under their law. 2. He did it that he might, both by word and action, expound the law of the fourth commandment, and vindicate it from their corrupt glosses, and so teach us that a weekly sabbath is to be perpetually observed in the church, one day in seven (for what need was there to explain that law, if it must be presently abrogated?) and that it is not to be so ceremonially observed by us as it was by the Jews? Works of necessity and mercy are allowed, and the sabbath-rest to be kept, not so much for its own sake as in order to the sabbath-work. 3. Christ chose to work his cures on the sabbath day to dignify and sanctify the day, and to intimate that spiritual cures should be wrought mostly on the Christian sabbath day. How many blind eyes have been opened by the preaching of the gospel, that blessed eye-salve, on the Lord's day! How many impotent souls cured on that day!

III. The trial and examination of this matter by the Pharisees, Joh 9:15. So much passion, prejudice, and ill-humour, and so little reason, appear here, that the discourse is nothing but crossing questions. One would think, when a man in these circumstances was brought before them, they would have been so taken up in admiring the miracle, and congratulating the happiness of the poor man, that they could not have been peevish with him. But their enmity to Christ had divested them of all manner of humanity, and divinity too. Let us see how they teased this man.

1. They interrogated him concerning the cure itself.

(1.) They doubted whether he had indeed been born blind, and demanded proof of that which even the prosecutors had acknowledged (Joh 9:18): They did not believe, that is, they would not, that he was born blind. Men that seek occasion to quarrel with the clearest truths may find it if they please; and they that resolve to hold fast deceit will never want a handle to hold it by. This was not a prudent caution, but a prejudiced infidelity. However, it was a good way that they took for the clearing of this: They called the parents of the man who had received his sight. This they did in hopes to disprove the miracle. These parents were poor and timorous, and if they had said that they could not be sure that this was their son, or that it was only some weakness or dimness in his sight that he had been born with, which if they had been able to get help for him might have been cured long since, or had otherwise prevaricated, for fear of the court, the Pharisees had gained their point, had robbed Christ of the honour of this miracle, which would have lessened the reputation of all the rest. But God so ordered and overruled this counsel of theirs that it turned to the more effectual proof of the miracle, and left them under a necessity of being either convinced or confounded. Now in this part of the examination we have,

[1.] The questions that were put to them (Joh 9:19): They asked them in an imperious threatening way, " Is this your son? Dare you swear to it? Do you say he was born blind? Are you sure of it? Or did he but pretend to be so, to have an excuse for his begging? How then doth he now see? That is impossible, and therefore you had better unsay it."Those who cannot bear the light of truth do all they can to eclipse it, and hinder the discovery of it. Thus the managers of evidence, or mismanagers rather, lead witnesses out of the way, and teach them how to conceal or disguise the truth, and so involve themselves in a double guilt, like that of Jeroboam, who sinned, and made Israel to sin.

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

First, They fully attest that which they could safely say in this matter; safely, that is, upon their own knowledge, and safely, that is, without running themselves into a premunire (Joh 9:20): 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, 1Ki 3:26, which made them know it was their own ); and we know that he was born blind. They had reason to know it, inasmuch as it had cost them many a sad thought, and many a careful troublesome hour, about him. How often had they looked upon him with grief, and lamented their child's blindness more than all the burdens and inconveniences of their poverty, and wished he had never been born, rather than be born to such an uncomfortable life! Those who are ashamed of their children, or any of their relations, because of their bodily infirmities, may take a reproof from these parents, who freely owned, This is our son, though he was born blind, and lived upon alms.

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

a. Observe how warily they express themselves (Joh 9:21): " 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, Luk 11:23; Mar 8:38. That they might not be further urged in this matter, they refer themselves and the court to him: He is of age, ask him, he shall speak for himself. This implies that while children are not of age (while they are infants, such as cannot speak) it is incumbent upon their parents to speak for them, speak to God for them in prayer, speak to the church for them in baptism; but, when they are of age, it is fit that they should be asked whether they be willing to stand to that which their parents did for them, and let them speak for themselves. This man, though he was born blind, seems to have been of quick understanding above many, which enabled him to speak for himself better than his friends could speak for him. Thus God often by a kind providence makes up in the mind what is wanting in the body, 1Co 12:23, 1Co 12:24. His parents turning them over to him was only to save themselves from trouble, and expose him; whereas they that had so great an interest in his mercies had reason to embark with him in his hazards for the honour of that Jesus who had done so much for them.

b. See the reason why they were so cautious (Joh 9:22, Joh 9:23): 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, 1Co 10:24; Est 8:6. Here is,

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

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

[ b. ] The penalty to be inflicted for this crime. If any should own himself a disciple of Jesus, he should be deemed and taken as an apostate from the faith of the Jewish church, and a rebel and traitor against the government of it, and should therefore be put out of the synagogue, as one that had rendered himself unworthy of the honours, and incapable of the privileges, of their church; he should be excommunicated, and expelled the commonwealth of Israel. Nor was this merely an ecclesiastical censure, which a man that made no conscience of their authority might slight, but it was, in effect, an outlawry, which excluded a man from civil commerce and deprived him of his liberty and property. Note, First, Christ's holy religion, from its first rise, has been opposed by penal laws made against the professors of it; as if men's consciences would otherwise naturally embrace it, this unnatural force has been put upon them. Secondly, The church's artillery, when the command of it has fallen into ill hands, has often been turned against itself, and ecclesiastical censures have been made to serve a carnal secular interest. It is no new thing to see those cast out of the synagogue that were the greatest ornaments and blessings of it, and to hear those that expelled them say, The Lord be glorified, Isa 66:5. Now of this edict it is said, 1. That the Jews had agreed it, or conspired it. Their consultation and communion herein were a perfect conspiracy against the crown and dignity of the Redeemer, against the Lord and his Anointed. 2. That they had already agreed it. Though he had been but a few months in any public character among them, and, one would think, in so short a time could not have made them jealous of him, yet thus early were they aware of his growing interest, and already agreed to do their utmost to suppress it. He had lately made his escape out of the temple, and, when they saw themselves baffled in their attempts to take him, they presently took this course, to make it penal for any body to own him. Thus unanimous and thus expeditious are the enemies of the church, and their counsels; but he that sits in heaven laughs at them, and has them in derision, and so may we.

( b. ) The influence which this law had upon the parents of the blind man. They declined saying any thing of Christ, and shuffled it off to their son, because they feared the Jews. Christ had incurred the frowns of the government to do their son a kindness, but they would not incur them to do him any honour. Note, The fear of man brings a snare (Pro 29:25), and often makes people deny and disown Christ, and his truths and ways, and act against their consciences. Well, the parents have thus disentangled themselves, and are discharged from any further attendance; let us now go on with the examination of the man himself; the doubt of the Pharisees, whether he was born blind, was put out of doubt by them; and therefore,

(2.) They enquired of him concerning the manner of the cure, and made their remarks upon it, Joh 9:15, Joh 9:16.

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

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

[3.] The remarks made upon this story were very different, and occasioned a debate in the court, Joh 9:16.

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

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

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

(1.) What the man said of him, in answer to their enquiry. They ask him (Joh 9:17), " What sayest thou of him, seeing that he has opened thine eyes? What dost thou think of his doing this? And what idea hast thou of him that did it?"If he should speak slightly of Christ, in answer to this, as he might be tempted to do, to please them, now that he was in their hands, as his parents had done - if he should say, "I know not what to make of him; he may be a conjuror for aught I know, or some mountebank"- they would have triumphed in it. Nothing confirms Christ's enemies in their enmity to him so much as the slights put upon him by those that have passed for his friends. But, if he should speak honourably of Christ, they would prosecute him upon their new law, which did not except, no, not his own patient; they would make him an example, and so deter others from applying to Christ for cures, for which, though they came cheap from Christ, yet they would make them pay dearly. Or perhaps Christ's friends proposed to have the man's own sentiments concerning his physician, and were willing to know, since he appeared to be a sensible man, what he thought of him. Note, Those whose eyes Christ has opened know best what to say of him, and have great reason, upon all occasions, to say well of him. What think we of Christ? To this question the poor man makes a short, plain, and direct answer: " He is a prophet, he is one inspired and sent of God to preach, and work miracles, and deliver to the world a divine message."There had been no prophets among the Jews for three hundred years; yet they did not conclude that they should have no more, for they knew that he was yet to come who should seal up vision and prophecy, Dan 9:24. 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 (Joh 4:19); so this blind man thought well of Christ according to the light he had, though he did not think well enough of him; but, being faithful in what he had already attained to, God revealed even that unto him. This poor blind beggar had a clearer judgment of the things pertaining to the kingdom of God, and saw further into the proofs of a divine mission, than the masters in Israel, that assumed an authority to judge of prophets.

(2.) What they said of him, in reply to the man's testimony. Having in vain attempted to invalidate the evidence of the fact, and finding that indeed a notable miracle was wrought, and they could not deny it, they renew their attempt to banter it, and run it down, and do all they can to shake the good opinion the man had of him that opened his eyes, and to convince him that Christ was a bad man (Joh 9:24): Give God the praise, we know that this man is a sinner. Two ways this is understood: [1.] By way of advice, to take heed of ascribing the praise of his cure to a sinful man, but to give it all to God, to whom it was due. Thus, under colour of zeal for the honour of God, they rob Christ of his honour, as those do who will not worship Christ as God, under pretence of zeal for this great truth, that there is but one God to be worshipped; whereas this is his declared will, that all men should honour the Son even as they honour the Father; and in confessing that Christ is Lord we give glory to God the Father. When God makes use of men that are sinners as instruments of good to us, we must give God the glory, for every creature is that to us which he makes it to be; and yet there is gratitude owing to the instruments. It was a good word, Give God the praise, but here it was ill used; and there seems to be this further in it, "This man is a sinner, a bad man, and therefore give the praise so much the more to God, who could work by such an instrument."[2.] By way of adjuration; so some take it. "We know (though thou dost not, who hast but lately come, as it were, into a new world) that this man is a sinner, a great impostor, and cheats the country; this we are sure of, therefore give God praise "(as Joshua said to Achan) "by making an ingenuous confession of the fraud and collusion which we are confident there is in this matter; in God's name, man, tell the truth."Thus is God's name abused in papal inquisitions, when by oaths, ex officio , they extort accusations of themselves from the innocent, and of others from the ignorant. See how basely they speak of the Lord Jesus: We know that this man is a sinner, is a man of sin. In which we may observe, First, Their insolence and pride. They would not have it thought, when they asked the man what he thought of him, that they needed information; nay, they know very well that he is a sinner, and nobody can convince them of the contrary. He had challenged them to their faces (Joh 8:46) 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 8:3), and passed for a sinner in common with the rest of mankind. Nay, he was represented as a sinner of the first magnitude, a sinner above all men; and, being made sin for us, he despised even this shame.

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

(1.) He sticks to the certain matter of fact the evidence of which they endeavour to shake. That which is doubtful is best resolved into that which is plain, and therefore, [1.] He adheres to that which to himself at least, and to his own satisfaction, was past dispute (Joh 9:25): " Whether he be a sinner or no I know not, I will not now stand to dispute, nor need I, the matter is plain, and though I should altogether hold my peace would speak for itself;"or, as it might better be rendered, " If he be a sinner, I know it not, I see no reason to say so, but the contrary; for this one thing I know, and can be more sure of than you can be of that of which you are so confident, that whereas I was blind, now I see, and therefore must not only say that he has been a good friend to me, but that he is a prophet; I am both able and bound to speak well of him."Now here, First, He tacitly reproves their great assurance of the ill character they gave of the blessed Jesus: "You say that you know him to be a sinner; I, who know him as well as you do, cannot give any such character." Secondly, He boldly relies upon his own experience of the power and goodness of the holy Jesus, and resolves to abide by it. There is no disputing against experience, nor arguing a man out of his senses; here is one that is properly an eyewitness of the power and grace of Christ, though he had never seen him. Note, As Christ's mercies are most valued by those that have felt the want of them, that have been blind and now see, so the most powerful and durable affections to Christ are those that arise from an experimental knowledge of him, 1Jo 1:1; Act 4:20. 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 5:8. [2.] They endeavour to baffle and stifle the evidence by a needless repetition of their enquiries into it (Joh 9:26): What did he to thee? How opened he thine eyes? They asked these questions, First, Because they wanted something to say, and would rather speak impertinently than seem to be silenced or run a-ground. Thus eager disputants, that resolve they will have the last word, by such vain repetitions, to avoid the shame of being silenced, make themselves accountable for many idle words. Secondly, Because they hoped, by putting the man upon repeating his evidence, to catch him tripping in it, or wavering, and then they would think they had gained a good point.

(2.) He upbraids them with their obstinate infidelity and invincible prejudices, and they revile him as a disciple of Jesus, Joh 9:27-29, where the man is more bold with them and they are more sharp upon him than before.

[1.] The man boldly upbraids them with their wilful and unreasonable opposition to the evidence of this miracle, Joh 9:27. 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 51:9. See Mat 10:14. Thirdly, They hereby receive the grace of God in vain. This implied in that, " Will you be his disciples? No, you resolve you will not; why then would you hear it again, only that you may be his accusers and persecutors?"Those who will not see cause to embrace Christ, and join with his followers, yet, one would think, should see cause enough not to hate and persecute him and them.

[2.] For this they scorn and revile him, Joh 9:28. 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, Mat 5:11. The method commonly taken by unreasonable man is to make out with railing what is wanting in truth and reason.

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

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

Thirdly, They gave some sort of reason for their adhering to Moses against Christ (Joh 9:29): 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 their 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 (Joh 5:46), and Jesus spoke honourably of Moses (Luk 16:29); they were both faithful in the same house of God, Moses as a servant, Christ as a Son; therefore their pleading Moses' divine warrant in opposition to Christ's was an artifice, to make unthinking people believe it was as certain that Jesus was a false prophet as that Moses was a true one; whereas they were both true. 2. How absurdly they urge their ignorance of Christ as a reason to justify their contempt of him: As for this fellow. Thus scornfully do they speak of the blessed Jesus, as if they did not think it worth while to charge their memories with a name so inconsiderable; they express themselves with as much disdain of the Shepherd of Israel as if he had not been worthy to be set with the dogs of their flock: As for this fellow, this sorry fellow, we know not whence he is. They looked upon themselves to have the key of knowledge, that none must preach without a license first had and obtained from them, under the seal of their court. They expected that all who set up for teachers should apply to them, and give them satisfaction, which this Jesus had never done, never so far owned their power as to ask their leave, and therefore they concluded him an intruder, and one that came not in by the door: They knew not whence nor what he was, and therefore concluded him a sinner; whereas those we know little of we should judge charitably of; but proud and narrow souls will think none good but themselves, and those that are in their interest. It was not long ago that the Jews had made the contrary to this an objection against Christ (Joh 7:27): We know this man whence he is, but when Christ comes no man knows whence he is. Thus they could with the greatest assurance either affirm or deny the same thing, according as they saw it would serve their turn. They knew not whence he was; and whose fault was that? (1.) It is certain that they ought to have enquired. The Messiah was to appear about this time, and it concerned them to look about them, and examine every indication; but these priests, like those, Jer 2:6, said not, Where is the Lord? (2.) It is certain that they might have known whence he was, might not only have known, by searching the register, that he was born in Bethlehem; but by enquiring into his doctrine, miracles, and conversation, they might have known that he was sent of God, and had better orders, a better commission, and far better instructions, than any they could give him. See the absurdity of infidelity. Men will not know the doctrine of Christ because they are resolved they will not believe it, and then pretend they do not believe it because they do not know it. Such ignorance and unbelief, which support one another, aggravate one another.

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

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

First, He wonders at their obstinate infidelity (Joh 9:30); not at all daunted by their frowns, nor shaken by their confidence, he bravely answered, " Why, herein is a marvelous thing, the strangest instance of wilful ignorance that ever was heard of among men that pretend to sense, that you know not whence he is, and yet he has opened mine eyes."Two things he wonders at: - 1. That they should be strangers to a man so famous. He that could open the eyes of the blind must certainly be a considerable man, and worth taking notice of. The Pharisees were inquisitive men, had a large correspondence and acquaintance, thought themselves the eyes of the church and its watchmen, and yet that they should talk as if they thought it below them to take cognizance of such a man as this, and have conversation with him, this is a strange thing indeed. There are many who pass for learned and knowing men, who understand business, and can talk sensibly in other things, who yet are ignorant, to a wonder, of the doctrine of Christ, who have no concern, no, not so much as a curiosity, to acquaint themselves with that which the angels desire to look into. 2. That they should question the divine mission of one that had undoubtedly wrought a divine miracle. When they said, We know not whence he is, they meant, "We know not any proof that his doctrine and ministry are from heaven.""Now this is strange,"saith the poor man, "that the miracle wrought upon me has not convinced you, and put the matter out of doubt, - that you, whose education and studies give you advantages above others of discerning the things of God, should thus shut your eyes against the light."It is a marvelous work and wonder, when the wisdom of the wise thus perisheth (Isa 29:14), 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, Mar 6:6. (2.) Those who have themselves experienced the power and grace of the Lord Jesus do especially wonder at the wilfulness of those who reject him, and, having such good thoughts of him themselves, are amazed that others have not. Had Christ opened the eyes of the Pharisees, they would not have doubted his being a prophet.

Secondly, He argues strongly against them, Joh 9:31-33. They had determined concerning Jesus that he was not of God (Joh 9:16), but was a sinner (Joh 9:24), in answer to which the man here proves not only that he was not a sinner (Joh 9:31), but that he was of God, Joh 9:33.

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

b. His argument may be reduced into form, somewhat like that of David, Psa 66:18-20. The proposition in David's argument is, If I regard iniquity in my heart, God will not hear me; here it is to the same purport, God heareth not sinners: the assumption there is, But verily God hath heard me; here it is, Verily God hath heard Jesus, he hath been honoured with the doing of that which was never done before: the conclusion there is to the honour, Blessed be God; here to the honour of the Lord Jesus, He is of God.

( a. ) He lays it down for an undoubted truth that none but good men are the favourites of heaven (Joh 9:31): Now we know, you know it as well as I, that God heareth not sinners; but if any man be a worshipper of God, and does his will, him he heareth. Here,

[ a. ] The assertions, rightly understood, are true. First, Be it spoken to the terror of the wicked, God heareth not sinners, that is, such sinners as the Pharisees meant when they said of Christ, He is a sinner, one that, under the shelter of God's name, advanced the devil's interest. This bespeaks no discouragement to repenting returning sinners, but to those that go on still in their trespasses, that make their prayers not only consistent with, but subservient to, their sins, as the hypocrites do; God will not hear them, he will not own them, nor give an answer of peace to their prayers. Secondly, Be it spoken to the comfort of the righteous, If any man be a worshipper of God, and does his will, him he heareth. Here is, 1. The complete character of a good man: he is one that worships God, and does his will; he is constant in his devotions at set times, and regular in his conversation at all times. He is one that makes it his business to glorify his Creator by the solemn adoration of his name and a sincere obedience to his will and law; both must go together. 2. The unspeakable comfort of such a man: him God hears; hears his complaints, and relieves him; hears his appeals, and rights him; hears his praises, and accepts them; hears his prayers, and answers them, Psa 34:15.

[ b. ] The application of these truths is very pertinent to prove that he, at whose word such a divine power was put forth as cured one born blind, was not a bad man, but, having manifestly such an interest in the holy God as that he heard him always (Joh 9:31, Joh 9:32), was certainly a holy one.

( b. ) He magnifies the miracles which Christ had wrought, to strengthen the argument the more (Joh 9:32): Since the world began was it not heard that any man opened the eyes of one that was born blind. This is to show either, [ a. ] That it was a true miracle, and above the power of nature; it was never heard that any man, by the use of natural means, had cured one that was born blind; no doubt, this man and his parents had been very inquisitive into cases of this nature, whether any such had been helped, and could hear of none, which enabled him to speak this with the more assurance. Or, [ b. ] That it was an extraordinary miracle, and beyond the precedents of former miracles; neither Moses nor any of the prophets, though they did great things, ever did such things as this, wherein divine power and divine goodness seem to strive which should outshine. Moses wrought miraculous plagues, but Christ wrought miraculous cures. Note, First, The wondrous works of the Lord Jesus were such as the like had never been done before. Secondly, It becomes those who have received mercy from God to magnify the mercies they have received, and to speak honourably of them; not that thereby glory may redound to themselves, and they may seem to be extraordinary favourites of Heaven, but that God may have so much the more glory.

( c. ) He therefore concludes, If this man were not of God, he could no 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 (Deu 13:1, Deu 13:2), yet the case is so put as that it would carry with it its own confutation, for it is to enforce a temptation to serve other gods, which was to set God against himself. It is true, likewise, that many wicked people have in Christ's name done many wonderful works, which did not prove those that wrought them to be of God, but him in whose name they were wrought. We may each of us know by this whether we are of God or no: What do we? What do we for God, for our souls, in working out our salvation? What do we more than others?

[2.] The Pharisees, finding themselves unable either to answer his reasonings or to bear them, fell foul upon him, and with a great deal of pride and passion broke off the discourse, Joh 9:34. Here we are told,

First, 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. "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!

Barclay: Joh 9:1-5

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

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

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

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

(ii) In the time of Jesus the Jews believed in the preexistence of the soul. They really got that idea from Plato and the Greeks. They believed that all souls existed before the creation of the world in the garden of Eden, or that they were in the seventh heaven, or in a certain chamber, waiting to enter into a body. The Greeks had believed that such souls were good, and that it was the entry into the body which contaminated them; but there were certain Jews who believed that these souls were already good and bad. The writer of The Book of Wisdom says: "Now I was a child good by nature, and a good soul fell to my lot" (Wis 8:19).

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

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

Barclay: Joh 9:1-5

In this passage there are two great eternal principles.

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

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

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

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

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

Barclay: Joh 9:6-12

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

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

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

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

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

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

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

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

Barclay: Joh 9:13-16

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

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

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

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

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

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

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

Constable: Joh 1:19--13:1

II. Jesus' public ministry 1:19--12:50

The first part of the body of John's Gospel records Jesus' public ministry to the multitudes in Palestine who were primarily Jewish. Some writers have called this section of the Gospel "the book of signs" because it features seven miracles that signify various things about Jesus.

"Signs are miraculous works performed or mentioned to illustrate spiritual principles."⁶⁹

Often John recorded a lengthy discourse that followed the miracle, in which Jesus explained its significance to the crowds. This section also contains two extended conversations that Jesus had with two individuals (chs. 3 and 4).

"The opening of the narrative proper might well be understood as the account of the happenings of one momentous week. John does not stress the point, but he does give notes of time that seem to indicate this. The first day is taken up with a deputation from Jerusalem that interrogates the Baptist. The next day' we have John's public pointing out of Jesus (vv. 29-34). Day 3 tells of two disciples of the Baptist who followed Jesus (vv. 35-40). It seems probable that verse 41 takes us to day 4 . . . It tells of Andrew's bringing of Peter to Jesus. Day 5 is the day when Philip and Nathanael come to him (vv. 43-51). The marriage in Cana is two days after the previous incident (i.e., the sixth and seventh days, 2:1-11). If we are correct in thus seeing the happenings of one momentous week set forth at the beginning of this Gospel, we must go on to ask what significance is attached to this beginning. The parallel with the days of creation in Genesis 1 suggests itself, and is reinforced by the In the beginning' that opens both chapters. Just as the opening words of this chapter recall Genesis 1, so it is with the framework. Jesus is to engage in a new creation. The framework unobtrusively suggests creative activity."⁷⁰

Constable: Joh 7:10--11:1

H. Jesus' third visit to Jerusalem 7:10-10:42

This section of the text describes Jesus' teaching in Jerusalem during the feast of Tabernacles and the feast of Dedication. John evidently included it in His narrative because it contains important revelations of Jesus' identity and explains the mounting opposition to Jesus that culminated in His crucifixion.

Constable: Joh 9:1-41

6. The sixth sign: healing a man born blind ch. 9

This chapter continues the theme of Jesus as the Light of the World (8:12; 9:5). When the Light shone, some received spiritual sight, as this blind man received physical and spiritual sight. However the Light blinded others (vv. 39-41). The chapter shows the continuing polarization of opinion that marked Jesus' ministry as the differences between those who believed on Him and those who disbelieved became more apparent.

"There are more miracles of the giving of sight to the blind recorded of Jesus than healings in any other category (see Matt. 9:27-31; 12:22-23; 15:30-31; 21:14; Mark 8:22-26; 10:46-52; Luke 7:21-22). In the Old Testament the giving of sight to the blind is associated with God himself (Exod. 4:11; Ps. 146:8). It is also a messianic activity (Isa. 29:18; 35:5; 42:7), and this may be its significance in the New Testament. It is a divine function, a function for God's own Messiah, that Jesus fulfills when he gives sight to the blind."³²⁸

Constable: Joh 9:1-12

The healing of the man 9:1-12

The exact time of this miracle and Jesus' resultant discourse is unclear. Evidently these events transpired sometime between the feast of Tabernacles (7:2, 10; September 10-17, 32 A.D.) and the feast of Dedication (10:22-39; December 18, 32 A.D.).³²⁹ This sixth of John's seven select signs shows Jesus' power over misfortune.³³⁰

9:1 Probably Jesus healed this man in Jerusalem (8:59). John apparently noted that the man had been blind from birth to prove his helpless condition and to compare him with those who were spiritually blind from birth (cf. vv. 39-41; 2 Cor. 4:4; Eph. 2:1-3). While the Synoptics record several instances in which blind people received their sight, this is the only case of this happening to a man who was born blind. The miracle also illustrates the origin and development of faith.

9:2 The disciples' question reflected popular Jewish opinion of their day. Clearly the Old Testament taught that sin brings divine punishment (e.g., Exod. 20:5; 34:7; Ezek. 18:4). This cause and effect relationship led many of the Jews, as well as many modern people, to conclude that every bad effect had an identifiable sinful cause. That conclusion goes farther than the Bible does (cf. Job; 2 Cor. 12:7; Gal. 4:13). Sin does lie behind all the suffering and evil in the world, but the connection between sin and suffering is not always immediate or observable.

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

"It is not absolutely certain they were thinking of the possibility of the man having sinned in a pre-natal condition. As R. A. Knox points out, they may not have known that the man was born blind, and the Greek might be understood to mean, Did this man sin? or did his parents commit some sin with the result that he was born blind?'"³³¹

"The disciples did not look at the man as an object of mercy but rather as a subject for a theological discussion. It is much easier to discuss an abstract subject like sin' than it is to minister to a concrete need in the life of a person."³³²

9:3 Neither of the disciples' options was the reason for this man's blindness. Rather God had permitted it so He might display His work in this man's life. It is wrong to conclude that every instance of suffering springs immediately from a particular act of sin. It is also wrong to conclude that God permits every instance of suffering because He intends to relieve it miraculously. Jesus was talking about that particular man's case. He did not reveal all the reasons for the man's condition either.

"Only God knows why babies are born with handicaps, and only God can turn those handicaps into something that will bring good to the people and glory to His name."³³³

Notice the positive viewpoint of Jesus. The disciples viewed the man's condition as an indication of divine displeasure, but Jesus saw it as an opportunity for divine grace.

There is no punctuation in the Greek text, so it may help to understand Jesus' meaning to omit the period at that end of verse 3 and to read verses 3 and 4 as follows. "But that the works of God might be displayed in him, we must work the works of Him who sent Me as long as it is day."

9:4-5 Jesus' "we" probably refers to Himself alone, though He could have meant Himself and the disciples. Jesus later spoke of His disciples continuing His work (14:12; cf. 20:21). The day in view is probably a reference to the daylight made such by the Light of the World's presence on the earth. Darkness would descend when He departed the earth and returned to heaven (cf. 12:35). The nighttime when no man can work may refer to the spiritual darkness that will yet engulf the world. I doubt that this is a reference to the Tribulation.

9:6 The healing of the blind man that followed shows the Light of the World dispelling darkness while it was still day. Perhaps Jesus spat on the ground so the blind man would hear what He was doing. Jesus applied His saliva directly when He healed the deaf man with the speech impediment in the Decapolis (Mark 7:33) and the blind man near Bethsaida (Mark 8:23). Here He mixed His saliva with clay. Applying the clay to the blind man's eyes would have let him feel that Jesus was working for Him. Jesus may have intended these sensory aids to strengthen the man's faith. Jesus may have varied His methods of healing so people would not think that the method was more important than the man doing the healing.

Perhaps Jesus also used saliva and clay to associate this act of healing with divine creation (Gen. 2:7).³³⁴ Another suggestion is that by covering the man's eyes with mud Jesus was making his blindness even more intense to magnify the cure (cf. 1 Kings 18:33-35).³³⁵ Some students of this passage have suggested that Jesus was using something unclean to affect a cure to show His power to overcome evil with good.³³⁶ Another view is that Jesus introduced an irritant so the man would want to irrigate his eyes.³³⁷

"The blind man, introduced as the theme of a theological debate, becomes the object of divine mercy and a place of revelation."³³⁸

9:7 Jesus then instructed the blind man to go to the pool of Siloam in southeast Jerusalem and wash the mud off his eyes.³³⁹ He obeyed Jesus, received his sight, and departed from the pool seeing. His obedience evidenced faith that something good would come of obeying Jesus.

It is probably significant that Jesus sent the man to that particular source of water. John interpreted the meaning of "Siloam" as "sent" for his readers. Jesus had sent the man, he obeyed, and he received sight. Likewise all who obeyed Jesus' command to believe on Him received spiritual sight.

9:8-9 John's record of the conversation of the blind man's neighbors is interesting. It shows that the change in him was so remarkable that even some people who knew him well could not believe that he was the same man. The former beggar's personal testimony settled the debate. No one could argue with that.

"The change wrought by regeneration in the converted Christian is so great that other people often find it difficult to believe he is the same person; so it was with the physical change effected by Jesus in the blind beggar."³⁴⁰

Evidently this man had been a beggar out of necessity rather than choice. He later demonstrated a sense of humor, a knowledge of history and Scripture, the ability to withstand intimidation, and facility in arguing logically (cf. vv. 27, 30-32). These traits show that he was far from mentally incompetent.

9:10-12 Jesus had not accompanied the man to the pool so he could identify Him to the crowd as his healer. Here is further evidence that Jesus was not promoting Himself to gain glory but was simply doing the work that God had given Him to do.

When questioned about the miracle, the former blind man could only report the facts of his case and the name of Jesus whom he had not yet seen. The crowd obviously wanted to find Jesus. The man's description of Jesus gives no indication that he was a true believer. Jesus did not perform this healing because the man believed that He was God's Son or even the Messiah. It was simply an expression of God's grace that became an opportunity for teaching.

Constable: Joh 9:13-23

The Pharisees' first interrogation 9:13-23

"John evidently wants us to see that the activity of Jesus as the Light of the world inevitably results in judgment on those whose natural habitat is darkness. They oppose the Light and they bring down condemnation on themselves accordingly."³⁴¹

9:13 The man's neighbors probably brought him to their religious leaders to hear their opinion of what had happened to him.

9:14 John now introduced the fact that Jesus had healed the man on a Sabbath because it became the basis for much of the discussion that followed. Most of the Pharisees would have regarded Jesus' action as inappropriate work that violated Sabbath ordinances (cf. 5:9, 16; 7:21-24). He had healed a man, made clay, and anointed the man's eyes.

9:15 When the Pharisees asked the man how he had received his sight, he explained the method that Jesus had used.

9:16 Jesus' produced a division among the people again (cf. 7:40-43). Some of them, impressed with Jesus' violation of traditional Sabbath laws, concluded that He could not represent God who had given the Sabbath laws. Their argument was a priori, beginning with the law and working forward to Jesus' action. Others found the evidence of a supernatural cure more impressive and decided that Jesus must not be a common sinner but someone special who could do divine acts. Their argument was a posteriori, beginning with the facts and working back to Jesus' action. Ironically the second group had the weaker argument since miracles do not necessarily prove that the miracle-worker is from God. Still their conclusion was true whereas the conclusion of the first group with the stronger argument was false. At least some of the Pharisees considered the possibility that Jesus had come from God (cf. 3:2).

9:17 Faced with having to decide if Jesus was from God or not, the healed man concluded that He was a prophet similar to other miracle-working Old Testament prophets (e.g., 2 Kings 2:19-22; 4:18-44; 5:1-14). This was an advance over his previous description of Jesus as simply "the man called Jesus" (v. 11). His faith was growing.

9:18-19 The Jews in view are the Pharisees (v. 13). Evidently they chose to interview the healed man's parents because they could not unite on a decision about Jesus. They wanted more information from people closer to him than just his neighbors (v. 8). Only his parents could affirm that he had been truly blind from birth. If he had not been, the Pharisees could dispute Jesus' miracle.

9:20-21 The man's parents confirmed that he was indeed their son and that he had been blind from birth, so they testified that a genuine miracle had happened. Yet they were unwilling to give their opinion about how their son became able to see or to identify Jesus as his healer. They probably knew the answers to these questions since John proceeded to explain that they had other reasons for hedging (vv. 22-23). They suggested that the investigators question their son on these points since he was capable of giving legal testimony himself. Jewish boys became responsible adults at the age of 13. The age of this man is unknown, but in view of his confident responses to the Pharisees that follow he appears to have been at least in his twenties.

9:22-23 The reason for the parents' silence was their fear of excommunication from their local synagogue for affirming that Jesus was the Messiah. We now learn that the official position about Jesus was that He was not the Messiah, and anyone who affirmed that He was suffered religious persecution (cf. 7:13).³⁴²

"Already the Jews had decided' does not necessarily indicate a formal decree of the Sanhedrin. It might well mean that some of the leading men had agreed among themselves to take action against the supporters of Jesus, perhaps to exclude them from the synagogues, perhaps to initiate proceedings in the Sanhedrin."³⁴³

Interestingly the Apostle John considered confession of Jesus as the Messiah to be a litmus test that identifies genuine Christians (1 John 5:1). In 1 John 5:1 the title "Christ" (the Greek equivalent of the Hebrew "Messiah") comprehends all the biblical revelation about Messiah, specifically that He was divine as well as human. During Jesus' ministry, however, confessing Jesus as the Messiah did not necessarily involve believing in His deity (cf. 1:41; Matt. 16:16). It meant at least believing that He was the promised messianic deliverer of Israel, the popular conception of Messiah.

College: Joh 9:1-41

JOHN 9

5. Healing of the Man Born Blind (9:1-41)

As is usual for John, a series of discourses is followed by a miracle account or " sign" (shmei'on, sçmeion). The pattern of material for John has been called a sermon then a sign. Jesus' capacity to perform such miraculous signs was a testimony to his true identity (see 7:31; 9:16; cf. 6:14), although the exclusively sign-based faith seems to always be an inadequate faith for Jesus (2:23-24, cf. 6:2, 30). Also standard is a thematic connection between the discourses and the accompanying signs. Here Jesus' claim to be the " light of the world" (8:12) is followed by the healing of a blind man, the sixth sign. John recounts the miracles of Jesus in much more detail than the Synoptic Gospels. This chapter is a good example, for it not only tells of the healing itself, but also of the ensuing controversies the healing caused.

The Setting (9:1-5)

¹ As he went along, he saw a man blind from birth. ² His disciples asked him, " Rabbi, who sinned, this man or his parents, that he was born blind?"

³" Neither this man nor his parents sinned," said Jesus, " but this happened so that the work of God might be displayed in his life. ⁴ As long as it is day, we must do the work of him who sent me. Night is coming, when no one can work. ⁵ While I am in the world, I am the light of the world."

9:1-2. John begins this story with no definite time or location. Presumably we are to understand the time as being near or during the Feast of Tabernacles (continuing from chapters 7 and 8), and the location being somewhere in the temple precincts. While moving along with his disciples, Jesus sees the blind man. This man apparently had a regular station for begging (v. 8), so it is likely that Jesus and his disciples had seen him before. It is not, therefore, the chance encounter with a blind man, but rather the question of the disciples that sets off this series of events.

The disciples ask, " Rabbi, who sinned, this man or his parents . . . ?" They assume that the blindness is much more than a physical disability. For them it is a curse of God caused by sin. The only question is whether this was a personal sin or an ancestral sin. A possible implication here is that the disciples believe he was conceived as a result of premarital sex, therefore his blindness would be the result of the sin of his parents.

While it is correct that Scripture draws a connection between sin and physical suffering (see Exod 20:5; Deut 28:15; Ezek 18:4), it is incorrect to conclude that each and every instance of physical ailment or disability is the direct result of sin. We know from our own experience that sinful lifestyle choices may lead to disease (e.g., AIDS contracted through sexually immoral behavior), but that certainly not all disease may be traced to sinful behavior (e.g., AIDS contracted through blood transfusion). We all suffer because of our own sins, and because of the general sinfulness of our culture, but this does not mean that degree of disability or illness is a measure of a person's moral failure. To hold such a view is a way to justify a lack of mercy and compassion to those who are suffering, since it assumes they suffer justly because of God's punishment for sin. Elsewhere, Jesus refuses to accept such a theology of sin and suffering (Luke 13:2-5).

9:3-5. Rejecting this " sin causes blindness" theology, Jesus offers an entirely different explanation for the man's disability. His blindness is an opportunity that the work of God might be displayed in his life . But does this mean that God somehow caused years of suffering in this man to set up a miracle for Jesus? Although verse 3 is often overtranslated in such a way as to give this impression (e.g., NRSV: " he was born blind so that God's works might be revealed in him" ), this is not a necessary translation. A literal translation of verse 3 would be:

Jesus answered, " Neither this man sinned nor his parents,

but in order that the works of God might be revealed in him."

Jesus does not really comment on the cause of the man's blindness, but does say that the blindness will be used to reveal the works of God .

The additional comment of Jesus here tied this story to the " light of the world" discourse of chapter 8. Jesus and his disciples must work during " daylight" (his lifetime) because there will come a time when his work will be finished ( night = his death). In this case the work of him who sent me is to heal a blind man, hard evidence that Jesus is the light of the world .

The Healing (9:6-7)

⁶ Having said this, he spit on the ground, made some mud with the saliva, and put it on the man's eyes. ⁷" Go," he told him, " wash in the Pool of Siloam" (this word means Sent). So the man went and washed, and came home seeing.

9:6-7. Jesus' healing has some unusual elements. First, the blind man does not request the healing. It is initiated by Jesus. Second, while spit is used in two healings found in Mark (7:33; 8:23), there is no other healing where saliva is mixed with dirt to make a muddy ointment. Third, the blind man is an active participant in the process by obeying the command to go and wash in the pool of Siloam . This is an important detail for the story, because it means that he never actually sees Jesus until much later.

Siloam is the name of a public pool of water located about 600 yards south of the temple precincts. Its water source is the Gihon spring and it was fed through a tunnel carved during the reign of Hezekiah (cf. Isa 8:6). Siloam is significant to the narrative of John in several ways. First, John includes for the reader an interpretation of the Hebrew background of the word Siloam. It comes from the Hebrew verb shalach meaning Sent . John includes this detail but does not give a precise explanation as to why it is important. Probably he has in mind Jesus as the " sent one" of God (cf. v. 4). Second, water from the pool of Siloam was used in the water ceremony for the Feast of Tabernacles (see comments on 7:37-39). Therefore, there may be an intended connection to Jesus' claim at the feast to be the superior " Living Water" ; i.e., he uses even the famous pool of Siloam for his purposes. Third, the waters of this pool were thought to have therapeutic power in ancient Jerusalem. Clearly, however, it is not the waters of Siloam that heal the blind man. It is Jesus.

Interrogations of the Man (9:8-34)

Questions Posed by the Neighbors and Friends (9:8-12)

⁸ His neighbors and those who had formerly seen him begging asked, " Isn't this the same man who used to sit and beg?" ⁹ Some claimed that he was.

Others said, " No, he only looks like him."

But he himself insisted, " I am the man."

¹⁰" How then were your eyes opened?" they demanded.

¹¹ He replied, " The man they call Jesus made some mud and put it on my eyes. He told me to go to Siloam and wash. So I went and washed, and then I could see."

¹²" Where is this man?" they asked him.

" I don't know," he said.

9:8-9. The location of this scene is uncertain, but presumably the man has returned to his usual begging station in the temple area. Jesus is no longer there, but there are others who quickly observe that the man is no longer blind. Some refuse to recognize a miracle in their midst and reason that it is not their blind man but a case of mistaken identity, one who looks like him . But the healed man will not allow this nonsense and insistently claims I am the man .

9:10. The " opening of the eyes" doubtlessly has deeper significance for the Gospel of John. Obviously it refers to physical restoration, but there is an intended symbolic meaning, too. To have one's eyes opened spiritually is to come to faith (cf. 12:40), to become a believer. The elimination of blindness was a true sign of the presence of God, for it was a miracle that could not be copied by false spiritual powers (see 10:21).

Here the crowd demands to know how the man received his ability to see. For him to say, " I just got better," or, " I don't know," would not be good enough. Either there is trickery afoot or something marvelous, and they must know.

9:11-12. In his simple yet persistent way the healed man relates the facts as he knows them: Jesus applies mud, commands washing in Siloam. He washes then sees. That's all he knows. He does not even know where Jesus has gone.

Preliminary Quizzing by Some Pharisees (9:13-17)

¹³ They brought to the Pharisees the man who had been blind. ¹⁴ Now the day on which Jesus had made the mud and opened the man's eyes was a Sabbath. ¹⁵ Therefore the Pharisees also asked him how he had received his sight. " He put mud on my eyes," the man replied, " and I washed, and now I see."

¹⁶ Some of the Pharisees said, " This man is not from God, for he does not keep the Sabbath."

But others asked, " How can a sinner do such miraculous signs?" So they were divided.

¹⁷ Finally they turned again to the blind man, " What have you to say about him? It was your eyes he opened."

The man replied, " He is a prophet."

9:13-15. The plot thickens. We now learn a crucial detail: all this happened on a Sabbath day. The unusual process of this healing will now be used as evidence of breaking the Sabbath. Jesus did some mud-mixing (= work) and mud-daubing (= more work). At Jesus' command the man walked to the pool of Siloam (= still more work) and washed off the mud (= even more work). All of this strenuous " work" does not go unnoticed by the next group to question the healed man, some Pharisees .

Why do these folks defer to the Pharisees? Undoubtedly they see this as a religious issue, and so they consult accessible religious authorities. But there is no indication that the crowd has anticipated what would happen when the Pharisees were brought into the situation. That is, there is a shift from an investigation regarding the validity of a miracle to a case of Sabbath-breaking.

For a second time the man recounts his version of the healing, this time even more briefly, " He put mud on my eyes, I washed, and now I see ."

9:16-17 . The dialog quickly presents the two polarized views of Jesus: (1) he is a Sabbath-breaker and therefore a sinner outside of God's will, or (2) he is a miracle-worker and therefore an agent of the power of God. The presupposition that causes the conundrum is the belief that God would not use a sinful person as his miracle-working instrument.

Because they are divided on this issue, they turn back to the blind man to hear his opinion of Jesus. This is a sneaky attack upon him, an attempt to catch him in some sort of inconsistency. His answer, while inadequate, is very simple, " He is a prophet." This indicates the healed man is of the second opinion, that Jesus is some type of instrument of God. Historically prophets such as Elijah and Elisha were known to be miracle-workers, but the healed man's statement may mean nothing more than he is God's man .

The Man's Parents Questioned by the Jews (9:18-23)

¹⁸ The Jews still did not believe that he had been blind and had received his sight until they sent for the man's parents. ¹⁹" Is this your son?" they asked. " Is this the one you say was born blind? How is it that now he can see?"

²⁰" We know he is our son," the parents answered, " and we know he was born blind. ²¹ But how he can see now, or who opened his eyes, we don't know. Ask him. He is of age; he will speak for himself." ²² His parents said this because they were afraid of the Jews, for already the Jews had decided that anyone who acknowledged that Jesus was the Christ ^a would be put out of the synagogue. ²³ That was why his parents said, " He is of age; ask him."

^a 22 Or Messiah

9:18-19. The name of the interrogators now shifts from the Pharisees to the Jews . Whether or not this is a new, different group is open for some debate, but John is likely using " the Jews" as an alternate title for " the Pharisees." These authorities now attempt to solve their problem by questioning the validity of the miracle. They have deduced that since Jesus is an obvious Sabbath-breaker/ sinner, he could not have performed a God-powered miracle. Some sort of deception must be involved. Perhaps the whole thing is a setup and the man was never blind in the first place. John ties this action to his overall presentation by the simple words did not believe . Unbelief is still the heart of the matter.

The authorities summon the man's parents . They demand two things from them: positive identification of the man as their blind son and an explanation as to his current ability to see. The unspoken agenda is to catch them in a discrepancy that shows that there was no healing.

9:20-23. The parents give their testimony in the simplest terms. Yes, this is our son. Yes, he was born blind. But, no, we do not know how he received his sight nor will we offer any opinion about the source of the healing. You must ask him.

Why have they abandoned their son? John tells us that they are well aware of the danger here. The Jews (= the Pharisees) have already threatened anyone who confesses Jesus as Christ. Such persons were to be put out of the synagogue (ajposunavgwgoi, aposynagôgoi, a word used only by John in the New Testament). The parents of the healed man dearly want to avoid this, even at the cost of deserting their son.

It is difficult for us to appreciate how devastating it was for a first century Jew to be " cast out of the synagogue." This was much more than dismissal or excommunication or disfellowshiping by a church today. A modern Christian who is " put out of a church," has the option of joining another church across the street and getting a fresh start. But even though first century Jerusalem had dozens of synagogues, to be put out of one was to be put out of all. As Butler says, " The excommunicated Jew was literally cut off from all social, religious, economic, or fraternal associations. His family counted him as dead." For the Jewish community this ostracized individual was like a Gentile, no longer a legitimate son of the covenant. This was an enormous threat for the parents of the healed man.

As many commentators have noted, this synagogue excommunication had a deeper significance for the early readers of John. By the time John's Gospel was published, the lines between synagogue and church had been drawn. To confess Jesus as the Christ was grounds for expulsion from the Jewish synagogue. It is likely that many of these first readers had experienced this drastic action. After the destruction of the Jerusalem temple in AD 70, the synagogue took on even greater significance as a center for Jewish life. To be kicked out of the locus of one's heritage and existence was more like losing one's citizenship and identity than losing one's church membership.

The Man Questioned a Second Time by the Jews, and Excommunicated (9:24-34)

²⁴ A second time they summoned the man who had been blind. " Give glory to God, ^a" they said. " We know this man is a sinner."

²⁵ He replied, " Whether he is a sinner or not, I don't know. One thing I do know. I was blind but now I see!"

²⁶ Then they asked him, " What did he do to you? How did he open your eyes?"

²⁷ He answered, " I have told you already and you did not listen. Why do you want to hear it again? Do you want to become his disciples, too?"

²⁸ Then they hurled insults at him and said, " You are this fellow's disciple! We are disciples of Moses! ²⁹ We know that God spoke to Moses, but as for this fellow, we don't even know where he comes from."

³⁰ The man answered, " Now that is remarkable! You don't know where he comes from, yet he opened my eyes. ³¹ We know that God does not listen to sinners. He listens to the godly man who does his will. ³² Nobody has ever heard of opening the eyes of a man born blind. ³³ If this man were not from God, he could do nothing."

³⁴ To this they replied, " You were steeped in sin at birth; how dare you lecture us!" And they threw him out.

^a 24 A solemn charge to tell the truth (see Joshua 7:19)

9:24. Having gotten nothing from the parents, the authorities turn back to the healed man. " Give glory to God," they demand of him. This does not mean that they have been convinced of the validity of the miracle. It is their way of urging him to quit lying (see the NIV footnote). As Dodd has written, " The formula seems to be an exhortation to full and frank confession of truth." For them the truth is still to be revealed because they know this man [Jesus] is a sinner.

9:25. With his stubborn, bulldog determination the healed man sticks to his story. He does not know enough to make a judgment on the sinfulness of Jesus, but he knows what happened to him. For the last time he tells his story, this time in two basic steps, " I was blind but now I see."

9:26-27. Still unsatisfied, the authorities demand further details. They are hoping either to uncover evidence of a hoax or perhaps to bully the man into denouncing Jesus. The answer of the healed man now shifts in tone. He no longer responds with a respectful, factual answer. He replies with defiance ( No, I won't tell you again! ) and ironic sarcasm ( Are you desiring to become his disciples? ). This baiting question works as intended by pushing the anger button of the authorities and causing them to drop all false appearances of impartiality.

9:28-29. The interrogation is at an end, for now they hurled insults at him . This ad hominem attack must have reminded some of John's early readers of their own experiences with the synagogue. The verb translated hurled insults is loidorevw (loidoreô, literally " to give abuse" ). Elsewhere in the New Testament the verb is used to characterize Jesus as the abused one who did not return abuse (1 Pet 2:23) and by Paul to remind the Corinthians that he and his companions answered abuse with blessings (1 Cor 4:12).

As expected the authorities respond with hostility to the question about becoming Jesus' disciples. They accuse the healed man of being a disciple of Jesus (a false charge, at least at this point), indicating their obstinate belief that they are victims of a hoax concocted by Jesus and his disciples. Unable to debunk the " hoax," however, they resort to asserting their own credentials. They shout, " We are disciples of Moses ." This was particularly true of the Pharisees (v. 13) who held to both the written law of Moses and the oral traditions associated with him. The yelling is almost like a one-sided version of a shouting match between two groups of fans at a sporting event: We're number one! We're winners and you're a loser! God spoke directly to our guy, but your guy? We don't even know where he came from! He has no credentials! He's a nobody!

9:30-33. The healed man is not battered into silence or compliance. He responds to the insults rationally but defiantly. He picks up on their claim that Jesus' origin is unknown by exclaiming, " Now that is remarkable!" He goes on to explain that which he thinks should be obvious to religious authorities. If Jesus does a Godlike miracle, he must be from God. Jesus is the godly man who does [God's] will , not a sinner. The word translated godly man is qeosebhv" (theosebçs, used only here in the New Testament) meaning " a God-worshiper" or " devout." This is a word used of Job in the LXX (Job 1:1), the one who " fears God."

The man's argument for Jesus turns upon medical evidence. Nobody has ever heard of opening the eyes of a man born blind . The implication is that his blindness was a congenital defect, a missing of some of the necessary equipment, although he certainly does not have this type of modern sophistication. Even today with our marvelous medical technology, there is no way to bring true sight to someone who is born with unformed eyeballs. Such creative restoration can only be done by the power of God. He will not let them escape the facts. He will not allow them to win through ad hominem attack. He demands that they acknowledge the miracle.

9:34. Inadvertently the authorities give their answer to the original question of the disciples, " Who sinned, this man or his parents?" (v. 2). " You were steeped in sin at birth ," literally " you were born entirely in sin." In other words both the man and the parents were and are hopeless sinners. They have found no holes in the man's story, no evidence of a hoax or mistake. Because they cannot win any other way, they threw him out , meaning they expelled him from the synagogue. This is likely full-blown excommunication, the act dreaded by the man's parents (vv. 22-23).

Who Sees and Who Is Blind? Jesus' Answer (9:35-41)

³⁵ Jesus heard that they had thrown him out, and when he found him, he said, " Do you believe in the Son of Man?"

³⁶" Who is he, sir?" the man asked. " Tell me so that I may believe in him."

³⁷ Jesus said, " You have now seen him; in fact, he is the one speaking with you."

³⁸ Then the man said, " Lord, I believe," and he worshiped him.

³⁹ Jesus said, " For judgment I have come into this world, so that the blind will see and those who see will become blind."

⁴⁰ Some Pharisees who were with him heard him say this and asked, " What? Are we blind too?"

⁴¹ Jesus said, " If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains.

Clearly this story is about more than giving sight to a blind man. It is also about his odyssey of faith. The healed man begins by seeing Jesus as just a man (v. 11). He progresses until he sees Jesus as a prophet (v. 17). Finally he sees Jesus as the Son of Man, the one who must be believed and worshiped (v. 38). Physical sight without spiritual sight (faith) is still inadequate.

9:35-38. The word of the healed man's excommunication has gotten back to Jesus, so Jesus seeks him out. We should remember that this man has never physically seen Jesus before, so he would only recognize him by voice. Again, Jesus initiates the contact and the conversation. Cutting through all the controversy, he simply asks the man, " Do you believe in the Son of Man?" There is no question but that " Son of Man" is assumed here to be a messianic title, the one sent from God (v. 4). Obviously, the man knows that Jesus is the one who healed him. Therefore, when Jesus presents himself to him as the necessary object of faith, the man quickly responds with faith and worship (meaning he fell down before Jesus).

It may seem to us that this response is easy and natural, yet we should not be so quick with this conclusion. The man has received much from Jesus (his sight), yet he has lost much because of Jesus (his synagogue membership, which he would have finally been able to exercise as a whole man). His response is simple and beautiful, " Lord, I believe ." This is the uncoerced confession of faith that Jesus seeks, and the type of confession that John seeks from his readers (cf. 20:31).

9:39. Jesus openly affirms that his ministry causes a judgment or a division among the people. Some believe and some don't. Now he reveals the true significance of his claim to be the " Light of the World." He is the spiritual Light. Some gain sight (faith) because of him. Others end up with no spiritual sight (unbelief) because of him. Such words are reminiscent of Isaiah, who frequently looks forward to the messianic period as a time when the blind receive sight (see also Isa 29:18; 35:5; 42:7):

I will lead the blind by ways they have not known,

along unfamiliar paths I will guide them;

I will turn the darkness into light before them

and make the rough places smooth.

(Isaiah 42:16)

9:40-41. Jesus' conversation with the healed man seems to have been a private chat, but now we learn that there were plenty of eavesdroppers. Some Pharisees were there, and they pick up on the last pronouncement of Jesus. In one of the most ironic moments in the fourth Gospel, they ask, " Are we blind, too?" Spiritually blind Pharisees? This seems inconceivable to them, like an airline pilot who does not know how to fly, a truck driver who does not know how to drive, or a basketball star who does not know how to make a layup. The Pharisaic vocation was to be a spiritual guide for the nation of Israel.

Jesus recognizes a certain enlightenment among his adversaries, but shows that this makes their lack of faith all the more culpable. To be confronted by a mighty act of God (the healed blind man) and still reject Jesus cannot go unnoticed, so their guilt remains (literally, their " sin remains" ). Again, the line is drawn between believers and unbelivers.

-College Press New Testament Commentary: with the NIV

McGarvey: Joh 9:1-41

LXXXI.
CONTENTION OVER THE MAN BORN BLIND.
(Jerusalem.)
^dJOHN IX. 1-41.

   [Some look upon the events in this and the next section as occurring at the Feast of Tabernacles in October, others think they occurred at the Feast of Dedication in December, deriving their point of time from Joh 10:22.]  ^d1 And as [461] he passed by, he saw a man blind from his birth. [The man probably sought to waken compassion by repeatedly stating this fact to passers-by.]  2 And his disciples asked him, saying, Rabbi, who sinned, this man, or his parents, that he should be born blind? [They assumed that all suffering was retributive, and asked for whose sins this man suffered, regarding it as a case of extreme hardship, for to be born blind is uncommon, even in the East. Their question had reference to the doctrine of transmigration of souls, the man being regarded as possibly having sinned in some pre-existing state.]  3 Jesus answered, Neither did this man sin, nor his parents: but that the works of God should be made manifest in him. [Jesus found a third alternative to their dilemma. The man's parents were sinners, but neither their sin nor the beggar's own sin had caused this calamity. It had come upon him as part of God's plan for his life; it was part of the providential arrangement by which God governs the world.]  4 We must work the works of him that sent me, while it is day: the night cometh, when no man can work. [As to the duration of his earthly works, Jesus classifies himself with his disciples, for his humanity, like ours, had its season of activity, or day, which was practically terminated by the night of death. After his resurrection, Jesus performed no miracles of healing.]  5 When I am in the world, I am the light of the world. [In the spiritual sense, Christ is ever the light of the world, but while he lived among men, even the privileges of physical light were imparted to him.]  6 When he had thus spoken, he spat on the ground, and made clay of the spittle, and anointed his eyes with the clay.  7 and said unto him, Go, wash in the pool of Siloam (which is by interpretation, Sent). [Jesus probably used the clay to aid the man's faith. His so doing gave the Pharisees a chance to cavil at Jesus for breaking the Sabbath. If later rabbis report correctly, the traditions of that day, clay might be put on the eyes for pleasure on the Sabbath, but not for medicine, nor might the eyes be anointed with spittle on that day. As [462] to the pool of Siloam, see Joh 9:11.]  18 The Jews therefore did not believe concerning him, that he had been blind, and had received his sight, until they called the parents of him that had received his sight.  19 and asked them, saying, Is this your son, who ye say was born blind? how then doth he now see? [The man's advocacy of Jesus as prophet suggested to those cunning diplomats that there was collusion between Jesus and the man, and that the cure was fraudulent. They therefore denied the cure and sent for the parents, to whom they put the threefold question as to sonship, blindness and cure.]  20 His parents answered and said, We know that this is our son, and that he was born blind [thus they answer clearly as to the first two points]:  21 but how he now seeth, we know not; or who opened his eyes, we know not: ask him; he is of age; he shall speak for himself. [The emphasis in this verse lies in the pronouns. Thus the parents timidly declined to answer the third point, alleging that their son is old enough to answer for himself.]  22 These things said his parents, because they feared the Jews: for the Jews had agreed [informally] already, that if any man should confess that him to be Christ, he should be put out of the synagogue. [The parents, having heard the unrestrained, freely spoken account given by their son as to his healing, had [464] no doubt in their own minds as to who effected that healing. They therefore declined to speak because of fear, and not through lack of knowledge.]  23 Therefore said his parents, He is of age; ask him.  24 So [following the suggestion of the parents, and because a miracle could not now be denied] they called a second time the man that was blind, and said unto him, Give glory to God: we know that this man is a sinner. [Taken in their English sense, these words would mean, "praise God and not Jesus for what has been done," but the phrase "give God the praise" is, in Hebrew usage, an adjuration to a criminal to confess his guilt (Jos 7:9, 1Sa 6:5). The idea may then be paraphrased thus: confess that you and Jesus have conspired to work a pretended miracle. It is your best course, since we know all about the frauds of Jesus and will soon unearth this one.]  25 He therefore answered, Whether he is a sinner, I know not: one thing I know, that, whereas I was blind, now I see. [As to the doings of Jesus, whether fraudulent or not, he could not answer, but he could say that there was no sham or deception about his eyesight.]  26 They said therefore unto him, What did he to thee? how opened he thine eyes?  27 He answered them, I told you even now, and ye did not hear; wherefore would ye hear it again? would ye also become his disciples? [Perceiving that their boasted knowledge as to the frauds of Jesus was untrue, and that they were even then questioning him to obtain material to be used against Jesus, he declines to repeat his statement and shows them that he understands their sinister motive in questioning him by ironically asking them if they wished to become disciples of Jesus.]  28 And they reviled him, and said, Thou art his disciple; but we are disciples of Moses.  29 We know that God hath spoken unto Moses: but as for this man, we know not whence he is. [In Jewish estimation, Moses stood next to God. To forsake Moses for another prophet was to be an apostate. Such reviling was a severe test, but the man stood it.]  30 The man answered and [465] said unto them, Why, herein is the marvel, that ye know not whence he is, and yet he opened mine eyes. [The man answers contempt with contempt; with biting irony he declares that the miracle of his healing is no wonder at all when compared with the fact that such wonderfully learned men should be totally ignorant of so great a miracle-worker as Jesus. Thus he scorned their superlative claim to infallible knowledge, expressed in Joh 9:24, Joh 9:29.]  31 We know [he takes up their style of speech] that God heareth not sinners: but if any man be a worshipper of God, and do his will, him he heareth. [Such was the teaching of the Old Testament -- Pro 15:29, Isa 1:15, Mic 3:4, Jam 5:16, Jam 5:17.]  32 Since the world began it was never heard that any one opened the eyes of a man born blind. [The Old Testament contains no record of such a miracle; the case stood alone as a marvel of power.]  33 If this man were not from God, he could do nothing. [He draws the same conclusion which the better element of the Pharisees had drawn. See Joh 9:16.]  34 They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? [They give here the Jewish answer to the question asked in Joh 9:2. Do you, so stamped a sinner from birth, presume to teach us, the heads of Israel? They had been denying that he had been blind; they now inconsistently taunt him with blindness as an evidence of his sin.] And they cast him out. [The vast majority of commentators take this as an immediate act, and hence allege that the language refers to his being cast out of the hall or place where they were assembled, and not to his being excommunicated. Their reason for this is found in the fact that the man could not be excommunicated without a formal meeting of the Sanhedrin. But there is nothing to show that the act was not a deliberate one, including a formal meeting, etc. We agree with D^eWette that his expulsion from a hall "would not be important enough to occasion verse 35."]  35 Jesus heard that they had cast him out [His was a sad plight, indeed. To be put out of the synagogue [466] was to be put on a level with the heathen, and to be left without a country or a religious fellowship]; and finding him, he said, Dost thou believe on the Son of God? [Being cut off from all that came through Moses, Jesus was leading him into all that came through the Son of God.]  36 He answered and said, And who is he, Lord, that I may believe on him? [The form of the man's question showed that he regarded a knowledge of the Son of God as a privilege beyond all hope or expectation, and the reply of Jesus is suited to this idea.]  37 And Jesus said unto him, Thou hast both seen him, and he it is that speaketh with thee. [Thus the unhoped for had been actually and sensually realized. To the outcast of the synagogue here and to the outcast of the nation at Jacob's well (Joh 4:26), how fully Jesus revealed himself!]  38 And he said, Lord, I believe. And he worshipped him.  39 And Jesus said [not addressing anyone in particular, but rather as summing up the whole incident], For judgment came I into this world, that they that see not may see; and that they that see may become blind. [The life course of Jesus attracted the needy and repelled the self-satisfied, and was therefore a continuous judgment. Those conscious of their deficiencies and ready to ask for light received it (Joh 9:36-38), while those satisfied with their own opinion became daily more blinded by their bigotry. See Joh 9:24, Joh 9:34, Mat 11:25.]  40 Those of the Pharisees who were with him [not as disciples, but for curiosity's sake] heard these things, and said unto him, Are we also blind?  41 Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see: your sin remaineth. [If you were conscious of your spiritual darkness, and sought light, you either find it or not be blamed for your failure to do so. They could see if they would, and were responsible for their blindness.] [467]

[FFG 461-467]

Lapide: Joh 9:1-41

CHAPTER 9

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

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

His blindness was congenital and incurable. If it had been accidental, surgeons could have cured it. But when a man is cured who is blind from his birth, "it is not a matter of skill," says S. Ambrose, "but of power. The Lord gave him soundness, but not by the exercise of the medicinal art. The Lord healed those whom none could cure." His name is said to have been Cedonius or Celedonius (see ver. 38).

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

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

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

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

S. Cyril supposes that the disciples were imbued with the error of Pythagoras and Plato, who thought that souls existed before their bodies, and that for their sins they were thrust down into bodies, as Origen afterwards held. But Leontius considers that the disciples did not speak of the sin of the blind man which took place before his birth, but after it. As if God, foreseeing what would happen punished him beforehand with blindness. But whatever might be the opinion of the disciples (and it is hard to conjecture), it is certain they were wrong. For souls did not exist before their bodies, and God only punishes past and not future sins. God, it is true, punishes the sins of parents in the persons of their children. And children are frequently born weak, blind, and deformed, &c., or soon die, in consequence of the vices of their parent (see 2Sa 12:14, and Exo 20:5).

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

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

Ver. 4.— I must work, &c. S. Chrysostom, Theophylact, and others understand by the word "day" the present life, and by "night" the future life. But this is what is common to all men. But Christ speaks of this day as specially relating to Himself and His own work. And therefore S. Augustine, Cyril, and Bede put a better and closer meaning on the word day, as speaking of the life of Christ on earth, and night as referring to His absence, meaning by this, that just as men cannot work at night on account of the darkness, so after death shall I no longer work as I do now for the salvation and redemption of men. "My day" (Joh 8:56) means in like manner My birth and My life amongst men. He says this, as preparing the way for the healing of the blind man. "I am sent into the world to do good to men: this blind man presents himself and I will restore his sight." Symbolically: Night, says the Interlinear Gloss, is the persecution of the Apostles, especially by antichrist. Tropologically. The time of life given to every one to gain eternal glory is his " day." Night is his death (see Eccles. ix 10). And S. Augustine ( in loc.) says, " Night is that of which it is said, 'Cast him into outer darkness.' Then will be the night, when no man can work, but only receive for what he hath wrought. Work while thou art alive, lest thou be prevented by that night." It was common among poets and philosophers to call life day, and death night, and many instances and authorities are given from Pagan writers to this purpose. But to take some Christian ones, Messodamus, a very holy man, was once asked by a friend to dine with him on the morrow. "I have had no morrow," he replied, "for many years: every day have I looked for the coming of death." And this is what S. Anthony ( apud S. Athanasius) and Barlaam advised every devout and "religious" man to do. S. Jerome wisely says, "One who is ever thinking that he will die, easily makes light of everything," for he regards each day as his last.

"Fixed is the day of death alike to all,

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

—Virg. Æn. x.

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

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

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

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

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

But why did Christ send the blind man to this particular pool? (1.) Because it was a type of Himself, who was sent into the world, to enlighten it. (See S. Chrysostom and S. Irenæus, iv. 19.) (2.) Because Christ was meek and gentle like its waters, and because He was secretly and silently sent forth by the Father, as God in heaven, and on earth by His birth from the Virgin. He is also, like Siloam, a fountain of water, "springing up into eternal life." (3.) He is the Fount of graces, who distributes His gifts to the faithful by channels. (See Isa 12:3, and Zec 13:1, and notes thereon.) And Isaiah, who was an express type of Christ both in his life and martyrdom, caused this pool to be built. (4.) Solomon was anointed to be king near the spot. Hence the waters of Siloam signify the royal race of David. And Christ sent the blind man there to show that He was the Son of David. (5.) He sent the blind man to Siloam to recall the prophecy of Jacob (Gen 49:10), as indicating that he was the messenger and ambassador sent from the Father. (6.) Siloam was the type of Christian Baptism, whereby we are spiritually enlightened. Baptism is called in Greek φωτισμὸς (See S. Ambrose, Epist. lxxv., and S. Augustine in loc.) And hence S. Irenæus (v. 15) thinks that this man was enlightened both in body and mind by the waters of Siloam. (7.) There is great affinity between water and light, ablution and illumination. The Hebrew word ain signifies both a fountain and light. Cicero and Quinctilian, speak of the lights of wisdom, and floods of oratory, &c. And even the Psalmist uses both terms, "For with Thee is the well of life, and in Thy Light shall we see light." And here too Christ connects light with a fountain. For after having said, "I am the Light of the world," He sent the blind man to Siloam to recover his sight. Water washes away the noxious humours of the eyes, and thus gives them light.

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

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

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

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

The wondrous mercy of God healed most carefully those who were beggars, counting those who were mean of birth to be worthy of His providential care; for He came for the healing of all. Thus many poor people and of slender means obtain of the Blessed Virgin miracles of healing, at her shrines at Loretto and Sichem, both because they are in greater need than the rich, and are more innocent in their lives, also exhibit greater faith and devotion, and because she specially cares for them, as being destitute; just as it is said, "The poor committeth himself to Thee [is left to Thy care]; Thou art the helper of the orphan" (Psa 10:14).

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

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

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

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

Ver. 17. — They say unto the blind man again, What sayest thou of Him who hath opened thine eyes? He said, He is a Prophet. That is a specially holy man, a wonder-worker. So Abraham (Gen 20:7) is called a Prophet (see what is said on 1Cor 14 ad rem, and Ecclus. 48:12, on the various meanings of the word Prophet). "Being at present not anointed in heart, he did not confess Christ to be the Son of God. But yet he did not speak falsely of Him. For the Lord said of Himself, "A prophet is not without honour, save in His own country."

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

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

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

Ver. 24.— Then again called they the man, &c. To give God the glory, is a form of obtestation or oath among the Jews (see Jos 7:19). Confess that this man is a sinner, and so wilt thou by this confession of the truth give glory to God, who is the chief and eternal truth. "To give glory to God" (says the Gloss) "is to speak the truth as in the presence of God." They wished to persuade him under the pretext of religion (says S. Chrysostom), to deny that he was cured by Christ, or if he were, it was by magic and sleight of hand. "Deny," says the Interlinear Gloss, "the benefit thou hast received by Christ. But this were to blaspheme, and not to give glory to God."

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

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

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

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

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

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

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

Ver. 31.— Now we know, &c. How can this be? For if sinners penitently ask pardon God vouchsafes it, and frequently bestows on sinners temporal blessings, and spiritual blessings also, if they ask for them. But I reply (1.) God ordinarily does not hear sinners; sinners, I mean, persisting in their sin. Yet sometimes, though rarely, He hears even them. So Jansen. This is plain from Scripture (see Psa 59:1, Psa 59:2; Pro 28:9; Psa 1:16 [Psalm fifty?]; Mal 2:2). But of the just it is said, "The eyes of the Lord are over the righteous, and His ears are open to their prayers" (Psa 32:16). And, "The eyes of the Lord are oil them that fear Him" (Ecclus. 15:20).

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

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

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

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

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

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

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

And they cast him out of the private house in which they were, as not deserving to be disputed with by such just teachers, says Maldonatus. Or out of the temple, as says S. Chrysostom, and consequently out of the synagogue, adds Leontius. That is, they excommunicated him. "But the Lord of the temple found him," says Chrysostom, "and took him up." Both statements are credible: that they drove him out of the house, and also excommunicated him, for this latter they had decided to do. As if they said, "Begone, thou apostate, and go to thine own Jesus." But this leads us to suppose that all this took place in the House of judgment, a public place (see on verse 31). And that he was expelled from the synagogue appears more plainly from our Lord's own words in the next chapter, I am the door.

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

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

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

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

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

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

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

(2.) But judgment might possibly here mean the secret counsel and mysterious decree of God, determined and fixed by His righteous decree, whereby God ordained that the Gentiles who knew not God, and consequently were blind, might behold the Light of Faith in Christ, and humbly and eagerly accept it; while the Scribes and Pharisees and wise men of the world, puffed up by their own knowledge, might become darkened in unbelief, and reject the faith and enlightenment of Christ. Humility, therefore, enlightened by faith the unlearned Gentiles, who submitted themselves to Christ, while pride darkened with unbelief the learned Scribes who rejected Him. So S. Cyril, or rather Clictoveus, who filled up what was wanting in his commentary. (See Rom 11:33.) "His judgments are a great deep." Theodoret applies this to Paul and Judas. For S. Paul having been blind received his sight, and Judas, after seeing, became blind. The words "that," "therefore," &c., frequently signify not the cause, but the result or consequence. For Christ came not in order that the Scribes should be made blind; but their blindness was a result of Christ's preaching, not from anything on His part, but from their own pride and fault. So Cyril and others.

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

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

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

Commentary -- Other

Evidence: Joh 9:4

John Wesley was asked what he would do with his life if he knew that he would die at midnight the next day. His answer was something like this: " I would just carry on with what I am doing. I will arise at 5:00 a.m. for prayer, then take a house meeting at 6.00 a.m. At 12 noon, I will be preaching at an open-air. At 3:00 p.m. I have another meeting in another town. At 6:00 p.m. I have a house meeting; at 10:00 p.m. I have a prayer meeting and at 12:00 midnight, I would go to be with my Lord."

If we knew we were to die at 12 o’clock tomorrow night, would we have to step up our evangelistic efforts, or could we in all good conscience carry on just as we are?

" The evangelistic harvest is always urgent. The destiny of men and of nations is always being decided. Every generation is strategic. We are not responsible for the past generation, and we cannot bear the full responsibility for the next one; but we do have our generation. God will hold us responsible as to how well we fulfill our responsibilities to this age and take advantage of our opportunities." Billy Graham

Evidence: Joh 9:7

THE FUNCTION OF THE LAW

When we apply the tablets of the Law to the eyes of sinners, it causes them to have reason to go to the cleansing pool of the gospel. This man would not have had a reason to go to the pool, until he perceived that he was unclean. That’s the function of the Law—to convince a man he is unclean ( Rom 7:13 ). Charles Spurgeon said, " No man will ever put on the robe of Christ’s righteousness till he is stripped of his fig leaves, nor will he wash in the fount of mercy till he perceives his filthiness. Therefore, my brethren, we must not cease to declare the Law, its demands, its threatenings, and the sinner’s multiplied breaches of it."

Introduction / Outline

Robertson: John (Book Introduction)

THE Fourth Gospel

By Way of Introduction

Greatest of Books

The test of time has given the palm to the Fourth Gospel over all the books of the world. If Luke’s Gospel is the most beautiful, John’s Gospel is supreme in its height and depth and reach of thought. The picture of Christ here given is the one that has captured the mind and heart of mankind. It is not possible for a believer in Jesus Christ as the Son of God to be indifferent to modern critical views concerning the authorship and historical value of this Holy of Holies of the New Testament. Here we find The Heart of Christ (E. H. Sears), especially in chapters John 14-17. If Jesus did not do or say these things, it is small consolation to be told that the book at least has symbolic and artistic value for the believer. The language of the Fourth Gospel has the clarity of a spring, but we are not able to sound the bottom of the depths. Lucidity and profundity challenge and charm us as we linger over it.

The Beloved Disciple

The book claims to be written by " the disciple whom Jesus loved" (Joh_21:20) who is pointedly identified by a group of believers (apparently in Ephesus) as the writer: " This is the disciple which beareth witness of these things, and wrote these things: and we know that his witness is true" (Joh_21:24). This is the first criticism of the Fourth Gospel of which we have any record, made at the time when the book was first sent forth, made in a postscript to the epilogue or appendix. Possibly the book closed first with Joh_20:31, but chapter 21 is in precisely the same style and was probably added before publication by the author. The natural and obvious meaning of the language in Joh_21:24 is that the Beloved Disciple wrote the whole book. He is apparently still alive when this testimony to his authorship is given. There are scholars who interpret it to mean that the Beloved Disciple is responsible for the facts in the book and not the actual writer, but that is a manifest straining of the language. There is in this verse no provision made for a redactor as distinct from the witness as is plausibly set forth by Dr. A. E. Garvie in The Beloved Disciple (1922).

A Personal Witness

It is manifest all through the book that the writer is the witness who is making the contribution of his personal knowledge of the Lord Jesus Christ during his earthly ministry. In Joh_1:14 he plainly says that " the Word became flesh, and dwelt among us and we beheld his glory" ( etheasametha tēn doxan autou ). He here associates others with him in this witness to the glory of the Word, but in Joh_21:25 he employs the singular " I suppose" ( oimai ) in sharp distinction from the plural " we know" ( oidamen ) just before. The writer is present in nearly all the scenes described. The word witness ( marturě , marturia ) so common in this Gospel (Joh_1:7, Joh_1:8, Joh_1:19; Joh_3:11, Joh_3:26, Joh_3:33; Joh_5:31; Joh_12:17; Joh_21:24, etc.) illustrates well this point of view. In the Gospel of Luke we have the work of one who was not a personal witness of Christ (Luk_1:1-4). In the Gospel of Matthew we possess either the whole work of a personal follower and apostle or at least the Logia of Matthew according to Papias preserved in it. In Mark’s Gospel we have as the basis the preaching of Simon Peter as preserved by his interpreter John Mark. John’s Gospel claims to be the personal witness of " the disciple whom Jesus loved" and as such deserves and has received exceptional esteem. One may note all through the book evidences of an eyewitness in the vivid details.

With a Home in Jerusalem

It is not only that the writer was a Jew who knew accurately places and events in Palestine, once denied though now universally admitted. The Beloved Disciple took the mother of Jesus " to his own home" ( eis ta idia , Joh_19:27) from the Cross when Jesus commended his mother to his care. But this Beloved Disciple had access to the palace of the high priest (Joh_18:15.). Delff ( Das vierte Evangelium wiederhergestellt , 1890) argues that this fact shows that the Beloved Disciple was not one of the twelve apostles, one of a priestly family of wealth in Jerusalem. He does seem to have had special information concerning what took place in the Sanhedrin (Joh_7:45-52; Joh_11:47-53; Joh_12:10.). But at once we are confronted with the difficulty of supposing one outside of the circle of the twelve on even more intimate terms with Jesus than the twelve themselves and who was even present at the last passover meal and reclined on the bosom of Jesus (Joh_13:23). Nor is this all, for he was one of the seven disciples by the Sea of Galilee (Joh_21:1.) when Peter speaks to Jesus about the " Beloved Disciple" (Joh_21:20).

Only One John of Ephesus

It is true that an ambiguous statement of Papias (circa a.d. 120) is contained in Eusebius where the phrase " the Elder John " ( ho presbuteros Iōannēs ) occurs. The most natural way to understand Papias is that he is referring to the Apostle John by this phrase as he describes the teachings of the apostles by " the words of the elders" just before. This interpretation of the allusion of Papias has been rendered almost certain by the work of Dom John Chapman, John the Presbyter and the Fourth Gospel (1911). Not before Eusebius is the error found of two Johns in Ephesus, one the apostle, the other the so-called Presbyter. " Papias is no witness for the admission of two Johns of Asia Minor. Irenaeus, too, in any case, knows of but one John of Asia Minor. And this John was an eye-witness of our Lord’s Life" (Bousset, Die Offenbarumg des Joh. , p. 38, translation of Nolloth, The Fourth Evangelist , p. 63, note). Let this be admitted and much becomes clear.

No Early Martyrdom for the Apostle John

In 1862 a fragment of the Chronicle of Georgius Hamartolus, a Byzantine monk of the ninth century, was published. It is the Codex Coislinianus , Paris, 305, which differs from the other manuscripts of this author in saying that John according to Papias was slain by the Jews ( hupo Ioudaiōn anēirethē ) while the other manuscripts say that John rested in peace ( en eirēnēi anepausato ). The passage also quotes Eusebius to the effect that John received Asia as his sphere of work and lived and died in Ephesus. This same George the Sinner misquotes Origen about the death of John for Origen really says that the Roman king condemned him to the Isle of Patmos, not to death. Another fragment of Philip of Side, apparently used by Georgius, makes the same erroneous reference to Papias. It is therefore a worthless legend growing out of the martyrdom promised James and John by Jesus (Mar_10:39; Mat_20:23) and realized by James first of all (Act_12:1.). John drank the cup in the exile to Patmos. The correction to Peter in Joh_21:20-23 would have no meaning if the Apostle John had already been put to death.

The Author the Apostle John

Loisy ( Le Quatr. Evangile , p. 132) says that if one takes literally what is given in the body of the Gospel of the Beloved Disciple he is bound to be one of the twelve. Loisy does not take it " literally." But why not? Are we to assume that the author of this greatest of books is playing a part or using a deliberate artifice to deceive? It may be asked why John does not use his own name instead of a nom de plume . Reference can be made to the Gospels of Matthew, Mark, and Luke, no one of which gives the author’s name. One can see a reason for the turn here given since the book consists so largely of personal experiences of the author with Christ. He thus avoids the too frequent use of the personal pronoun and preserves the element of witness which marks the whole book. One by one the other twelve apostles disappear if we test their claims for the authorship. In the list of seven in chapter John 21 it is easy to drop the names of Simon Peter, Thomas, and Nathanael. There are left two unnamed disciples and the sons of Zebedee (here alone mentioned, not even named, in the book). John in this Gospel always means the Baptist. Why does the author so uniformly slight the sons of Zebedee if not one of them himself? In the Acts Luke does not mention his own name nor that of Titus his brother, though so many other friends of Paul are named. If the Beloved Disciple is John the Apostle, the silence about James and himself is easily understood. James is ruled out because of his early death (Act_12:1). The evidence in the Gospel points directly to the Apostle John as the author.

Early and Clear Witness to the Apostle John

Ignatius ( ad Philad . vii. 1) about a.d. 110 says of the Spirit that " he knows whence he comes and whither he is going," a clear allusion to Joh_3:8. Polycarp ( ad Phil . S 7) quotes 1Jo_4:2, 1Jo_4:3. Eusebius states that Papias quoted First John. Irenaeus is quoted by Eusebius (H.E. V, 20) as saying that he used as a boy to hear Polycarp tell " of his intercourse with John and the others who had seen the Lord." Irenaeus accepted all our Four Gospels. Tatian made his Diatessaron out of the Four Gospels alone. Theophilus of Antioch ( ad Autol . ii. 22) calls John the author of the Fourth Gospel. This was about a.d. 180. The Muratorian Canon near the close of the second century names John as the author of the Fourth Gospel. Till after the time of Origen no opposition to the Johannine authorship appears outside of Marcion and the Alogi. No other New Testament book has stronger external evidence.

The Use of the Synoptic Gospels

As the latest of the Gospels and by the oldest living apostle, it is only natural that there should be an infrequent use of the Synoptic Gospels. Outside of the events of Passion Week and the Resurrection period the Fourth Gospel touches the Synoptic narrative in only one incident, that of the Feeding of the Five Thousand and the walking on the water. The author supplements the Synoptic record in various ways. He mentions two passovers not given by the other Gospels (Joh_2:23; Joh_6:4) and another (Joh_5:1) may be implied. Otherwise we could not know certainly that the ministry of Jesus was more than a year in length. He adds greatly to our knowledge of the first year of our Lord’s public ministry (" the year of obscurity," Stalker) without which we should know little of this beginning (John 1:19-4:45). The Synoptics give mainly the Galilean and Perean and Judean ministry, but John adds a considerable Jerusalem ministry which is really demanded by allusions in the Synoptics. The Prologue (John 1:1-18) relates the Incarnation to God’s eternal purpose as in Col_1:14-20 and Heb_1:1-3 and employs the language of the intellectuals of the time ( Logos - Word) to interpret Christ as the Incarnate Son of God.

A Different Style of Teaching

So different is it in fact that some men bluntly assert that Jesus could not have spoken in the same fashion as presented in the Synoptics and in the Fourth Gospel. Such critics need to recall the Socrates of Xenophon’s Memorabilia and of Plato’s Dialogues . There is a difference beyond a doubt, but there is also some difference in the reports in the Synoptics. Jesus for the most part spoke in Aramaic, sometimes in Greek, as to the great crowds from around Palestine (the Sermon on the Mount, for instance). There is the Logia of Jesus (Q of criticism) preserved in the non-Markan portions of Matthew and Luke besides Mark, and the rest of Matthew and Luke. Certain natural individualities are preserved. The difference is greater in the Fourth Gospel, because John writes in the ripeness of age and in the richness of his long experience. He gives his reminiscences mellowed by long reflection and yet with rare dramatic power. The simplicity of the language leads many to think that they understand this Gospel when they fail to see the graphic pictures as in chapters John 7-11. The book fairly throbs with life. There is, no doubt, a Johannine style here, but curiously enough there exists in the Logia (Q) a genuine Johannine passage written long before the Fourth Gospel (Mat_11:25-30; Luk_10:21-24). The use of " the Father" and " the Son" is thoroughly Johannine. It is clear that Jesus used the Johannine type of teaching also. Perhaps critics do not make enough allowance for the versatility and variety in Jesus.

The Same Style in the Discourses

It is further objected that there is no difference in style between the discourses of Jesus in John’s Gospel and his own narrative style. There is an element of truth in this criticism. There are passages where it is not easy to tell where discourse ends and narrative begins. See, for instance, Joh_3:16-21. Does the discourse of Jesus end with Joh_3:15, Joh_3:16, or Joh_3:21? So in Joh_12:44-50. Does John give here a resumé of Christ’s teaching or a separate discourse? It is true also that John preserves in a vivid way the conversational style of Christ as in chapters 4, 6, 7, 8, 9. In the Synoptic Gospels this element is not so striking, but we do not have to say that John has done as Shakespeare did with his characters. Each Gospel to a certain extent has the colouring of the author in reporting the words of Jesus. An element of this is inevitable unless men are mere automata, phonographs, or radios. But each Gospel preserves an accurate and vivid picture of Christ. We need all four pictures including that of John’s Gospel for the whole view of Christ.

Historical Value of the Fourth Gospel

It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his Diatessaron , the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter John 11 which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke’s account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in Matt 23, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter John 21 with that in Luke 5, making Mary of Bethany at the feast of a Simon in chapter John 12 the same as the sinful woman at the feast of another Simon in Luke 7, making John’s Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter John 1 is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in The Historical Value of the Fourth Gospel (1910).

Like the Johannine Epistles

Critics of all classes agree that, whoever was the author of the Fourth Gospel, the same man wrote the First Epistle of John. There is the same inimitable style, the same vocabulary, the same theological outlook. Undoubtedly the same author wrote also Second and Third John, for, brief as they are, they exhibit the same characteristics. In Second and Third John the author describes himself as " the Elder" ( ho presbuteros ), which fact has led some to argue for the mythical " Presbyter John" as the author in place of the Apostle John and so of First John and the Fourth Gospel. It is argued that the Apostle John would have termed himself " the Apostle John" after the fashion of Paul. But the example of the Apostle Peter disposes of that argument, for in addressing the elders (1Pe_5:1) he calls himself " your fellow-elder" ( ho sunpresbuteros ). In the Epistles John opposes Gnosticism both of the Docetic type which denied the actual humanity of Jesus as in 1Jo_1:1-4 and the Cerinthian type which denied the identity of the man Jesus and the aeon Christ which came on Jesus at his baptism and left him at his death on the Cross as in 1Jo_2:22. One of the many stories told about John is his abhorrence of Cerinthus when found in the same public bath with him. As Westcott shows, the Epistles of John prove his actual humanity while assuming his deity, whereas the Fourth Gospel proves his deity while assuming his humanity.

But Different from the Apocalypse

It should be said at once that the Johannine authorship of the Fourth Gospel does not depend on that of the Apocalypse. In fact, some men hold to the Johannine authorship of the Apocalypse who deny that of the Gospel while some hold directly the opposite view. Some deny the Johannine authorship of both Gospel and Apocalypse, while the majority hold to the Johannine authorship of Gospel, Epistles, and Apocalypse as was the general rule till after the time of Origen. The author of the Apocalypse claims to be John (Rev_1:4, Rev_1:9; Rev_22:8), though what John he does not say. Denial of the existence of a " Presbyter John" naturally leads one to think of the Apostle John. Origen says that John, the brother of James, was banished to the Isle of Patmos where he saw the Apocalypse. There is undoubted radical difference in language between the Apocalypse and the other Johannine books which will receive discussion when the Apocalypse is reached. Westcott explained these differences as due to the early date of the Apocalypse in the reign of Vespasian before John had become master of the Greek language. Even J. H. Moulton ( Prolegomena , p. 9, note 4) says bluntly: " If its date was 95 a.d., the author cannot have written the fourth Gospel only a short time after." Or before, he would say. But the date of the Apocalypse seems definitely to belong to the reign of Domitian. So one ventures to call attention to the statement in Act_4:13 where Peter and John are described as agrammatoi kai idiōtai (unlettered and private or unschooled men). It is curious also that it is precisely in 2Peter and the Apocalypse that we have so many grammatical solecisms and peculiarities. We know that the Fourth Gospel was reviewed by a group of John’s friends in Ephesus, while he was apparently alone in the Isle of Patmos. The excitement of the visions would naturally increase the uncouth vernacular of the Apocalypse so much like that in the Greek papyri as seen in Milligan’s Greek Papyri , for instance. This being true, one is able, in spite of Moulton’s dictum, to hold to the Johannine authorship of both Gospel and Apocalypse and not far apart in date.

The Unity of the Gospel

This has been attacked in various ways in spite of the identity of style throughout. There are clearly three parts in the Gospel: the Prologue, John 1:1-18, the Body of the Book, John 1:19-20:31, the Epilogue, John 21. But there is no evidence that the Prologue was added by another hand, even though the use of Logos (Word) for Christ does not occur thereafter. This high conception of Christ dominates the whole book. Some argue that the Epilogue was added by some one else than John, but here again there is no proof and no real reason for the supposition. It is possible, as already stated, that John stopped at Joh_20:31 and then added John 21 before sending the book forth after his friends added Joh_21:24 as their endorsement of the volume. Some scholars claim that they detect various displacements in the arrangement of the material, but such subjective criticism is never convincing. There are undoubtedly long gaps in the narrative as between chapters 5 and 6, but John is not giving a continuous narrative, but only a supplementary account assuming knowledge of the Synoptics. It is held that editorial comments by redactors can be detected here and there. Perhaps, and perhaps not. The unity of this great book stands even if that be true.

Original Language of the Book

The late Dr. C. F. Burney of Oxford wrote a volume called, The Aramaic Origin of the Fourth Gospel (1922) in which he tried to prove that the Fourth Gospel is really the first in time and was originally written in Aramaic. The theory excited some interest, but did not convince either Aramaic or Greek scholars to an appreciable extent. Some of the examples cited are plausible and some quite fanciful. This theory cannot be appealed to in any serious interpretation of the Fourth Gospel. The author was beyond doubt a Jew, but he wrote in the Koiné Greek of his time that is comparatively free from crude Semiticisms, perhaps due in part to the help of the friends in Ephesus.

The Purpose of the Book

He tells us himself in Joh_20:30. He has made a selection of the many signs wrought by Jesus for an obvious purpose: " But these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name." This is the high and noble purpose plainly stated by the author. The book is thus confessedly apologetic and this fact ruins it with the critics who demand a dull and dry chronicle of events without plan or purpose in a book of history. Such a book would not be read and would be of little value if written. Each of the Synoptics is written with a purpose and every history or biography worth reading is written with a purpose. It is one thing to have a purpose in writing, but quite another to suppress or distort facts in order to create the impression that one wishes. This John did not do. He has given us his deliberate, mature, tested view of Jesus Christ as shown to him while alive and as proven since his resurrection. He writes to win others to like faith in Christ.

John’s Portrait of Christ

No one questions that the Fourth Gospel asserts the deity of Christ. It is in the Prologue at the very start: " And the Word was God" (Joh_1:1) and in the correct text of Joh_1:18, " God only begotten" ( theos monogenēs ). It occurs repeatedly in the book as in the witness of the Baptist: " This is the Son of God" (Joh_1:34). It is in the charge of the Pharisees (Joh_5:18) and the claim of Christ himself (Joh_5:20-23; Joh_6:48; Joh_8:12, Joh_8:58; Joh_11:25; Joh_14:9; Joh_17:5) with the full and frank conviction of the author in Joh_20:31. He has made good his purpose. He has proven that Jesus of Nazareth is the Son of God. With some critics this purpose has vitiated the entire book. The effort has been made to show that Paul, Peter, the Epistle to the Hebrews, the Synoptics give a lower view of Christ without the term theos applied to him. In particular it was once argued that Q, the Logia of Jesus, used by Matthew and Luke (the non-Markan portions in both Matthew and Luke), gives a reduced picture of Jesus as on a lower plane than God, the Arian or Ritschlian view at any rate as answering for God to us though not God in actual nature. But in the Logia of Jesus we find the same essential picture of Jesus Christ as the Son of God and the Son of Man as I have shown in my The Christ of the Logia (1924). The only way to get rid of the deity of Christ in the New Testament is to throw overboard all the books in it as legendary or reflections of late theological development away from the original picture. The very earliest picture drawn of Christ that has been preserved to us, that in the Logia of Jesus (drawn W. M. Ramsay believes before Christ’s crucifixion), is in essential agreement with the fully drawn portrait in the Fourth Gospel. Each picture in the Four Gospels adds touches of its own, but the features are the same, those of the God-Man Jesus Christ, the Saviour of the world. The brilliant blind preacher of Edinburgh, George Matheson, sees this clearly ( Studies in the Portrait of the Messiah , 1900; St. John’s Portrait of Christ , 1910).

JFB: John (Book Introduction)

THE author of the Fourth Gospel was the younger of the two sons of Zebedee, a fisherman on the Sea of Galilee, who resided at Bethsaida, where were born Peter and Andrew his brother, and Philip also. His mother's name was Salome, who, though not without her imperfections (Mat 20:20-28), was one of those dear and honored women who accompanied the Lord on one of His preaching circuits through Galilee, ministering to His bodily wants; who followed Him to the cross, and bought sweet spices to anoint Him after His burial, but, on bringing them to the grave, on the morning of the First Day of the week, found their loving services gloriously superseded by His resurrection ere they arrived. His father, Zebedee, appears to have been in good circumstances, owning a vessel of his own and having hired servants (Mar 1:20). Our Evangelist, whose occupation was that of a fisherman with his father, was beyond doubt a disciple of the Baptist, and one of the two who had the first interview with Jesus. He was called while engaged at his secular occupation (Mat 4:21-22), and again on a memorable occasion (Luk 5:1-11), and finally chosen as one of the Twelve Apostles (Mat 10:2). He was the youngest of the Twelve--the "Benjamin," as DA COSTA calls him--and he and James his brother were named in the native tongue by Him who knew the heart, "Boanerges," which the Evangelist Mark (Mar 3:17) explains to mean "Sons of thunder"; no doubt from their natural vehemence of character. They and Peter constituted that select triumvirate of whom see on Luk 9:28. But the highest honor bestowed on this disciple was his being admitted to the bosom place with his Lord at the table, as "the disciple whom Jesus loved" (Joh 13:23; Joh 20:2; Joh 21:7, Joh 20:24), and to have committed to him by the dying Redeemer the care of His mother (Joh 19:26-27). There can be no reasonable doubt that this distinction was due to a sympathy with His own spirit and mind on the part of John which the all-penetrating Eye of their common Master beheld in none of the rest; and although this was probably never seen either in his life or in his ministry by his fellow apostles, it is brought out wonderfully in his writings, which, in Christ-like spirituality, heavenliness, and love, surpass, we may freely say, all the other inspired writings.

After the effusion of the Spirit on the day of Pentecost, we find him in constant but silent company with Peter, the great spokesman and actor in the infant Church until the accession of Paul. While his love to the Lord Jesus drew him spontaneously to the side of His eminent servant, and his chastened vehemence made him ready to stand courageously by him, and suffer with him, in all that his testimony to Jesus might cost him, his modest humility, as the youngest of all the apostles, made him an admiring listener and faithful supporter of his brother apostle rather than a speaker or separate actor. Ecclesiastical history is uniform in testifying that John went to Asia Minor; but it is next to certain that this could not have been till after the death both of Peter and Paul; that he resided at Ephesus, whence, as from a center, he superintended the churches of that region, paying them occasional visits; and that he long survived the other apostles. Whether the mother of Jesus died before this, or went with John to Ephesus, where she died and was buried, is not agreed. One or two anecdotes of his later days have been handed down by tradition, one at least bearing marks of reasonable probability. But it is not necessary to give them here. In the reign of Domitian (A.D. 81-96) he was banished to "the isle that is called Patmos" (a small rocky and then almost uninhabited island in the Ægean Sea), "for the word of God and for the testimony of Jesus Christ" (Rev 1:9). IRENÆUS and EUSEBIUS say that this took place about the end of Domitian's reign. That he was thrown into a cauldron of boiling oil, and miraculously delivered, is one of those legends which, though reported by TERTULLIAN and JEROME, is entitled to no credit. His return from exile took place during the brief but tolerant reign of Nerva; he died at Ephesus in the reign of Trajan [EUSEBIUS, Ecclesiastical History, 3.23], at an age above ninety, according to some; according to others, one hundred; and even one hundred twenty, according to others still. The intermediate number is generally regarded as probably the nearest to the truth.

As to the date of this Gospel, the arguments for its having been composed before the destruction of Jerusalem (though relied on by some superior critics) are of the slenderest nature; such as the expression in Joh 5:2, "there is at Jerusalem, by the sheep-gate, a pool," &c.; there being no allusion to Peter's martyrdom as having occurred according to the prediction in Joh 21:18 --a thing too well known to require mention. That it was composed long after the destruction of Jerusalem, and after the decease of all the other apostles, is next to certain, though the precise time cannot be determined. Probably it was before his banishment, however; and if we date it between the years 90 and 94, we shall probably be close to the truth.

As to the readers for whom it was more immediately designed, that they were Gentiles we might naturally presume from the lateness of the date; but the multitude of explanations of things familiar to every Jew puts this beyond all question.

No doubt was ever thrown upon the genuineness and authenticity of this Gospel till about the close of the eighteenth century; nor were these embodied in any formal attack upon it till BRETSCHNEIDER, in 1820, issued his famous treatise [Probabilia], the conclusions of which he afterwards was candid enough to admit had been satisfactorily disproved. To advert to these would be as painful as unnecessary; consisting as they mostly do of assertions regarding the Discourses of our Lord recorded in this Gospel which are revolting to every spiritual mind. The Tubingen school did their best, on their peculiar mode of reasoning, to galvanize into fresh life this theory of the post-Joannean date of the Fourth Gospel; and some Unitarian critics still cling to it. But to use the striking language of VAN OOSTERZEE regarding similar speculations on the Third Gospel, "Behold, the feet of them that shall carry it out dead are already at the door" (Act 5:9). Is there one mind of the least elevation of spiritual discernment that does not see in this Gospel marks of historical truth and a surpassing glory such as none of the other Gospels possess, brightly as they too attest their own verity; and who will not be ready to say that if not historically true, and true just as it stands, it never could have been by mortal man composed or conceived?

Of the peculiarities of this Gospel, we note here only two. The one is its reflective character. While the others are purely narrative, the Fourth Evangelist, "pauses, as it were, at every turn," as DA COSTA says [Four Witnesses, p. 234], "at one time to give a reason, at another to fix the attention, to deduce consequences, or make applications, or to give utterance to the language of praise." See Joh 2:20-21, Joh 2:23-25; Joh 4:1-2; Joh 7:37-39; Joh 11:12-13, Joh 11:49-52; Joh 21:18-19, Joh 21:22-23. The other peculiarity of this Gospel is its supplementary character. By this, in the present instance, we mean something more than the studiousness with which he omits many most important particulars in our Lord's history, for no conceivable reason but that they were already familiar as household words to all his readers, through the three preceding Gospels, and his substituting in place of these an immense quantity of the richest matter not found in the other Gospels. We refer here more particularly to the nature of the additions which distinguish this Gospel; particularly the notices of the different Passovers which occurred during our Lord's public ministry, and the record of His teaching at Jerusalem, without which it is not too much to say that we could have had but a most imperfect conception either of the duration of His ministry or of the plan of it. But another feature of these additions is quite as noticeable and not less important. "We find," to use again the words of DA COSTA [Four Witnesses, pp. 238, 239], slightly abridged, "only six of our Lord's miracles recorded in this Gospel, but these are all of the most remarkable kind, and surpass the rest in depth, specialty of application, and fulness of meaning. Of these six we find only one in the other three Gospels--the multiplication of the loaves. That miracle chiefly, it would seem, on account of the important instructions of which it furnished the occasion (John 6:1-71), is here recorded anew. The five other tokens of divine power are distinguished from among the many recorded in the three other Gospels by their furnishing a still higher display of power and command over the ordinary laws and course of nature. Thus we find recorded here the first of all the miracles that Jesus wrought--the changing of water into wine (Joh 2:1-11), the cure of the nobleman's son at a distance (Joh 4:43-54); of the numerous cures of the lame and the paralytic by the word of Jesus, only one--of the man impotent for thirty and eight years (Joh 5:1-9); of the many cures of the blind, one only--of the man born blind (Joh 9:1-12); the restoration of Lazarus, not from a deathbed, like Jairus' daughter, nor from a bier, like the widow of Nain's son, but from the grave, and after lying there four days, and there sinking into corruption (John 11:1-44); and lastly, after His resurrection, the miraculous draught of fishes on the Sea of Tiberias (Joh 21:5-11). But these are all recorded chiefly to give occasion for the record of those astonishing discourses and conversations, alike with friends and with foes, with His disciples and with the multitude which they drew forth."

Other illustrations of the peculiarities of this Gospel will occur, and other points connected with it be adverted to, in the course of the Commentary.

JFB: John (Outline)

• THE WORD MADE FLESH. (Joh 1:1-14)
• A SAYING OF THE BAPTIST CONFIRMATORY OF THIS. (Joh 1:15)
• SAME SUBJECT CONTINUED. (Joh 1:16-18)
• THE BAPTIST'S TESTIMONY TO CHRIST. (John 1:19-36)
• FIRST GATHERING OF DISCIPLES--JOHN ANDREW, SIMON, PHILIP, NATHANAEL. (Joh 1:37-51)
• FIRST MIRACLE, WATER MADE WINE--BRIEF VISIT TO CAPERNAUM. (Joh 2:1-12)
• CHRIST'S FIRST PASSOVER--FIRST CLEANSING OF THE TEMPLE. (Joh 2:13-25)
• NIGHT INTERVIEW OF NICODEMUS WITH JESUS. (John 3:1-21)
• JESUS IN THE NEIGHBORHOOD OF THE BAPTIST--HIS NOBLE TESTIMONY TO HIS MASTER. (John 3:22-36)
• CHRIST AND THE WOMAN OF SAMARIA--THE SAMARITANS OF SYCHAR. (John 4:1-42)
• SECOND GALILEAN MIRACLE--HEALING OF THE COURTIER'S SON. (Joh 4:43-54)
• THE IMPOTENT MAN HEALED--DISCOURSE OCCASIONED BY THE PERSECUTION ARISING THEREUPON. (John 5:1-47)
• FIVE THOUSAND MIRACULOUSLY FED. (Joh 6:1-13)
• JESUS WALKS ON THE SEA. (Joh 6:14-21)
• JESUS FOLLOWED BY THE MULTITUDES TO CAPERNAUM, DISCOURSES TO THEM IN THE SYNAGOGUE OF THE BREAD OF LIFE--EFFECT OF THIS ON TWO CLASSES OF THE DISCIPLES. (John 6:22-71) These verses are a little involved, from the Evangelist's desire to mention every circumstance, however minute, that might call up the scene as vividly to the reader as it stood before his own view.
• CHRIST AT THE FEAST OF TABERNACLES. (John 7:1-53)
• THE WOMAN TAKEN IN ADULTERY. (Joh 8:1-11)
• FURTHER DISCOURSES OF JESUS--ATTEMPT TO STONE HIM. (John 8:12-59)
• THE OPENING OF THE EYES OF ONE BORN BLIND, AND WHAT FOLLOWED ON IT. (John 9:1-41)
• THE GOOD SHEPHERD. (John 10:1-21)
• DISCOURSE AT THE FEAST OF DEDICATION--FROM THE FURY OF HIS ENEMIES JESUS ESCAPES BEYOND JORDAN, WHERE MANY BELIEVE ON HIM. (John 10:22-42)
• LAZARUS RAISED FROM THE DEAD--THE CONSEQUENCES OF THIS. (John 11:1-46)
• THE ANOINTING AT BETHANY. (Joh 12:1-11)
• CHRIST'S TRIUMPHAL ENTRY INTO JERUSALEM. (Joh 12:12-19)
• SOME GREEKS DESIRE TO SEE JESUS--THE DISCOURSE AND SCENE THEREUPON. (John 12:20-36)
• AT THE LAST SUPPER JESUS WASHES THE DISCIPLES' FEET--THE DISCOURSE ARISING THEREUPON. (John 13:1-20)
• THE TRAITOR INDICATED--HE LEAVES THE SUPPER ROOM. (Joh 13:21-30)
• DISCOURSE AFTER THE TRAITOR'S DEPARTURE--PETER'S SELF-CONFIDENCE--HIS FALL PREDICTED. (Joh 13:31-38)
• DISCOURSE AT THE TABLE, AFTER SUPPER. (John 14:1-31)
• DISCOURSE AT THE SUPPER TABLE CONTINUED. (John 15:1-27) The spiritual oneness of Christ and His people, and His relation to them as the Source of all their spiritual life and fruitfulness, are here beautifully set forth by a figure familiar to Jewish ears (Isa 5:1, &c.).
• DISCOURSE AT THE SUPPER TABLE CONCLUDED. (John 16:1-33)
• THE INTERCESSORY PRAYER. (John 17:1-26)
• BETRAYAL AND APPREHENSION OF JESUS. (Joh 18:1-13)
• JESUS BEFORE PILATE. (Joh 18:28-40)
• JESUS BEFORE PILATE--SCOURGED--TREATED WITH OTHER SEVERITIES AND INSULTS--DELIVERED UP, AND LED AWAY TO BE CRUCIFIED. (John 19:1-16)
• CRUCIFIXION AND DEATH OF THE LORD JESUS. (Joh 19:17-30)
• BURIAL OF CHRIST. (Joh 19:31-42)
• MARY'S VISIT TO THE SEPULCHRE, AND RETURN TO IT WITH PETER AND JOHN--HER RISEN LORD APPEARS TO HER. (John 20:1-18)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES. (Joh 20:19-23)
• JESUS AGAIN APPEARS TO THE ASSEMBLED DISCIPLES. (Joh 20:24-29)
• FIRST CLOSE OF THIS GOSPEL. (Joh 20:30-31)
• SUPPLEMENTARY PARTICULARS. (John 21:1-23)
• FINAL CLOSE OF THIS GOSPEL. (Joh 21:24-25)
• JESUS BEFORE ANNAS AND CAIAPHAS--FALL OF PETER. (Joh 18:13-27)

TSK: John (Book Introduction)

John, who, according to the unanimous testimony of the ancient fathers and ecclesiastical writers, was the author of this Gospel, was the son of Zebedee, a fisherman of Bethsaida, by Salome his wife (compare Mat 10:2, with Mat 27:55, Mat 27:56 and Mar 15:40), and brother of James the elder, whom " Herod killed with the sword," (Act 12:2). Theophylact says that Salome was the daughter of Joseph, the husband of Mary, by a former wife; and that consequently she was our Lord’s sister, and John was his nephew. He followed the occupation of his father till his call to the apostleship (Mat 4:21, Mat 4:22, Mar 1:19, Mar 1:20, Luk 5:1-10), which is supposed to have been when he was about twenty five years of age; after which he was a constant eye-witness of our Lord’s labours, journeyings, discourses, miracles, passion, crucifixion, resurrection, and ascension. After the ascension of our Lord he returned with the other apostles to Jerusalem, and with the rest partook of the outpouring of the Holy Spirit on the day of Pentecost, by which he was eminently qualified for the office of an Evangelist and Apostle. After the death of Mary, the mother of Christ, which is supposed to have taken place about fifteen years after the crucifixion, and probably after the council held in Jerusalem about ad 49 or 50 (Acts 15), at which he was present, he is said by ecclesiastical writers to have proceeded to Asia Minor, where he formed and presided over seven churches in as many cities, but chiefly resided at Ephesus. Thence he was banished by the emperor Domitian, in the fifteenth year of his reign, ad 95, to the isle of Patmos in the Agean sea, where he wrote the Apocalypse (Rev 1:9). On the accession of Nerva the following year, he was recalled from exile and returned to Ephesus, where he wrote his Gospel and Epistles, and died in the hundredth year of his age, about ad 100, and in the third year of the emperor Trajan. It is generally believed that St. John was the youngest of the twelve apostles, and that he survived all the rest. Jerome, in his comment on Gal VI., says that he continued preaching when so enfeebled with age as to be obliged to be carried into the assembly; and that, not being able to deliver any long discourse, his custom was to say in every meeting, My dear children, love one another. The general current of ancient writers declares that the apostle wrote his Gospel at an advanced period of life, with which the internal evidence perfectly agrees; and we may safely refer it, with Chrysostom, Epiphanius, Mill, Lev. Clerc, and others, to the year 97. The design of St. John in writing his Gospel is said by some to have been to supply those important events which the other Evangelists had omitted, and to refute the notions of the Cerinthians and Nicolaitans, or according to others, to refute the heresy of the Gnostics and Sabians. But, though many parts of his Gospel may be successfully quoted against the strange doctrines held by those sects, yet the apostle had evidently a more general end in view than the confutation of their heresies. His own words sufficiently inform us of his motive and design in writing this Gospel: " These things are written that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name" (Joh 20:31). Learned men are not wholly agreed concerning the language in which this Gospel was originally written. Salmasius, Grotius, and other writers, have imagined that St. John wrote it in his own native tongue, the Aramean or Syriac, and that it was afterwards translated into Greek. This opinion is not supported by any strong arguments, and is contradicted by the unanimous voice of antiquity, which affirms that he wrote it in Greek, which is the general and most probable opinion. The style of this Gospel indicates a great want of those advantages which result from a learned education; but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths. One thing very remarkable is an attempt to impress important truths more strongly on the minds of his readers, by employing in the expression of them both an affirmative proposition and a negative. It is manifestly not without design that he commonly passes over those passages of our Lord’s history and teaching which had been treated at large by other Evangelists, or if he touches them at all, he touches them but slightly, whilst he records many miracles which had been overlooked by the rest, and expatiates on the sublime doctrines of the pre-existence, the divinity, and the incarnation of the Word, the great ends of His mission, and the blessings of His purchase.

TSK: John 9 (Chapter Introduction)

Overview

Joh 9:1, The man that was born blind restored to sight; Joh 9:8, He is brought to the Pharisees; Joh 9:13, They are offended at it, and excommunicate him; Joh 9:35, but he is received of Jesus, and confesses him; Joh 9:39, Who they are whom Christ enlightens.

Poole: John 9 (Chapter Introduction)

CHAPTER 9

MHCC: John (Book Introduction)

The apostle and evangelist, John, seems to have been the youngest of the twelve. He was especially favoured with our Lord's regard and confidence, so as to be spoken of as the disciple whom Jesus loved. He was very sincerely attached to his Master. He exercised his ministry at Jerusalem with much success, and outlived the destruction of that city, agreeably to Christ's prediction, Joh 21:22. History relates that after the death of Christ's mother, John resided chiefly at Ephesus. Towards the close of Domitian's reign he was banished to the isle of Patmos, where he wrote his Revelation. On the accession of Nerva, he was set at liberty, and returned to Ephesus, where it is thought he wrote his Gospel and Epistles, about A. D. 97, and died soon after. The design of this Gospel appears to be to convey to the Christian world, just notions of the real nature, office, and character of that Divine Teacher, who came to instruct and to redeem mankind. For this purpose, John was directed to select for his narrative, those passages of our Saviour's life, which most clearly displayed his Divine power and authority; and those of his discourses, in which he spake most plainly of his own nature, and of the power of his death, as an atonement for the sins of the world. By omitting, or only briefly mentioning, the events recorded by the other evangelists, John gave testimony that their narratives are true, and left room for the doctrinal statements already mentioned, and for particulars omitted in the other Gospels, many of which are exceedingly important.

MHCC: John 9 (Chapter Introduction)

(Joh 9:1-7) Christ give sight to one born blind.

(Joh 9:8-12) The account given by the blind man.

(Joh 9:13-17) The Pharisees question the man that had been blind.

(Joh 9:18-23) They ask concerning him.

(Joh 9:24-34) They cast him out.

(Joh 9:35-38) Christ's words to the man that had been blind.

(Joh 9:39-41) He reproves the Pharisees.

Matthew Henry: John (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. John

It is not material to enquire when and where this gospel was written; we are sure that it was given by inspiration of God to John, the brother of James, one of the twelve apostles, distinguished by the honourable character of that disciple whom Jesus loved, one of the first three of the worthies of the Son of David, whom he took to be the witnesses of his retirements, particularly of his transfiguration and his agony. The ancients tell us that John lived longest of all the twelve apostles, and was the only one of them that died a natural death, all the rest suffering martyrdom; and some of them say that he wrote this gospel at Ephesus, at the request of the ministers of the several churches of Asia, in opposition to the heresy of Corinthus and the Ebionites, who held that our Lord was a mere man. It seems most probable that he wrote it before his banishment into the isle of Patmos, for there he wrote his Apocalypse, the close of which seems designed for the closing up of the canon of scripture; and, if so, this gospel was not written after. I cannot therefore give credit to those later fathers, who say that he wrote it in his banishment, or after his return from it, many years after the destruction of Jerusalem; when he was ninety years old, saith one of them; when he was a hundred, saith another of them. However, it is clear that he wrote last of the four evangelists, and, comparing his gospel with theirs, we may observe, 1. That he relates what they had omitted; he brings up the rear, and his gospel is as the rearward or gathering host; it gleans up what they has passed by. Thus there was a later collection of Solomon's wise sayings (Pro 25:1), and yet far short of what he delivered, 1Ki 4:32. 2. That he gives us more of the mystery of that of which the other evangelists gave us only the history. It was necessary that the matters of fact should be first settled, which was done in their declarations of those things which Jesus began both to do and teach, Luk 1:1; Act 1:1. But, this being done out of the mouth of two or three witnesses, John goes on to perfection (Heb 6:1), not laying again the foundation, but building upon it, leading us more within the veil. Some of the ancients observe that the other evangelists wrote more of the ta sōmatika - the bodily things of Christ; but John writes of the ta pneumatika - the spiritual things of the gospel, the life and soul of it; therefore some have called this gospel the key of the evangelists. Here is it that a door is opened in heaven, and the first voice we hear is, Come up hither, come up higher. Some of the ancients, that supposed the four living creatures in John's vision to represent the for evangelists, make John himself to be the flying eagle, so high does he soar, and so clearly does he see into divine and heavenly things.

Matthew Henry: John 9 (Chapter Introduction)

After Christ's departure out of the temple, in the close of the foregoing chapter, and before this happened which is recorded in this chapter, he had been for some time abroad in the country, it is supposed about two or three months; in which interval of time Dr. Lightfoot and other harmonists place all the passages that occur from Luk 10:17 to Luk 13:17. What is recorded in ch. 7 and 8 was at the feast of tabernacles, in September; what is recorded in this and the following chapter was at the feast of dedication in December, Joh 10:22. Mr. Clark and others place this immediately after the foregoing chapter. In this chapter we have, I. The miraculous cure of a man that was born blind (Joh 9:1-7). II. The discourses which were occasioned by it. 1. A discourse of the neighbours among themselves, and with the man (Joh 9:8-12). 2. Between the Pharisees and the man (v. 13-34). 3. Between Christ and the poor man (Joh 9:35-38). 4. Between Christ and the Pharisees (Joh 9:39 to the end).

Barclay: John (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT JOHN

The Gospel Of The EagleEye

For many Christian people the Gospel according to St. John is the most precious book in the New Testament. It is the book on which above all they feed their minds and nourish their hearts, and in which they rest their souls. Very often on stained glass windows and the like the gospel writers are represented in symbol by the figures of the four beasts whom the writer of the Revelation saw around the throne (Rev_4:7 ). The emblems are variously distributed among the gospel writers, but a common allocation is that the man stands for Mark, which is the plainest, the most straightforward and the most human of the gospels; the lion stands for Matthew, for he specially saw Jesus as the Messiah and the Lion of the tribe of Judah; the ox stands for Luke, because it is the animal of service and sacrifice, and Luke saw Jesus as the great servant of men and the universal sacrifice for all mankind; the eagle stands for John, because it alone of all living creatures can look straight into the sun and not be dazzled, and John has the most penetrating gaze of all the New Testament writers into the eternal mysteries and the eternal truths and the very mind of God. Many people find themselves closer to God and to Jesus Christ in John than in any other book in the world.

The Gospel That Is Different

But we have only to read the Fourth Gospel in the most cursory way to see that it is quite different from the other three. It omits so many things that they include. The Fourth Gospel has no account of the Birth of Jesus, of his baptism, of his temptations; it tells us nothing of the Last Supper, nothing of Gethsemane, and nothing of the Ascension. It has no word of the healing of any people possessed by devils and evil spirits. And, perhaps most surprising of all, it has none of the parable stories Jesus told which are so priceless a part of the other three gospels. In these other three gospels Jesus speaks either in these wonderful stories or in short, epigrammatic, vivid sentences which stick in the memory. But in the Fourth Gospel the speeches of Jesus are often a whole chapter long; and are often involved, argumentative pronouncements quite unlike the pithy, unforgettable sayings of the other three.

Even more surprising, the account in the Fourth Gospel of the facts of the life and ministry of Jesus is often different from that in the other three.

(i) John has a different account of the beginning of the ministry of Jesus. In the other three gospels it is quite definitely stated that Jesus did not emerge as a preacher until after John the Baptist had been imprisoned. "Now after John was arrested Jesus came into Galilee, preaching the gospel of God" (Mar_1:14 ; Luk_3:18 , Luk_3:20 ; Mat_4:12 ). But in John there is a quite considerable period during which the ministry of Jesus over-lapped with the activity of John the Baptist (Joh_3:22-30 ; Joh_4:1-2 ).

(ii) John has a different account of the scene of Jesusinistry. In the other three gospels the main scene of the ministry is Galilee and Jesus does not reach Jerusalem until the last week of his life. In John the main scene of the ministry is Jerusalem and Judaea, with only occasional withdrawals to Galilee (Joh_2:1-13 ; Joh_4:35 through Joh_5:1 ; Joh_6:1 through Joh_7:14 ). In John, Jesus is in Jerusalem for a Passover which occurred at the same time as the cleansing of the Temple, as John tells the story (Joh_2:13 ); he is in Jerusalem at the time of an unnamed feast (Joh_5:1 ); he is there for the Feast of Tabernacles (Joh_7:2 , Joh_7:10 ); he is there at the Feast of Dedication in the winter-time (Joh_10:22 ). In fact according to the Fourth Gospel Jesus never left Jerusalem after that feast; after Jn 10 he is in Jerusalem all the time, which would mean a stay of months, from the winter-time of the Feast of the Dedication to the spring-time of the Passover at which he was crucified.

In point of fact in this particular matter John is surely right. The other gospels show us Jesus mourning over Jerusalem as the last week came on. "O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not!" (Mat_23:37 ; Luk_13:34 ). It is clear that Jesus could not have said that unless he had paid repeated visits to Jerusalem and made repeated appeals to it. It was impossible for him to say that on a first visit. In this John is unquestionably right.

It was in fact this difference of scene which provided Eusebius with one of the earliest explanations of the difference between the Fourth Gospel and the other three. He said that in his day (about A.D. 300) many people who were scholars held the following view. Matthew at first preached to the Hebrew people. The day came when he had to leave them and to go to other nations. Before he went he set down his story of the life of Jesus in Hebrew, "and thus compensated those whom he was obliged to leave for the loss of his presence." After Mark and Luke had published their gospels, John was still preaching the story of Jesus orally. "Finally he proceeded to write for the following reason. The three gospels already mentioned having come into the hands of all and into his hands too, they say that he fully accepted them and bore witness to their truthfulness; but there was lacking in them an account of the deeds done by Christ at the beginning of his ministry.... They therefore say that John, being asked to do it for this reason, gave in his gospel an account of the period which had been omitted by the earlier evangelists, and of the deeds done by the Saviour during that period; that is, of the deeds done before the imprisonment of John the Baptist.... John therefore records the deeds of Christ which were performed before the Baptist was cast into prison, but the other three evangelists mention the events which happened after that time.... The Gospel according to John contains the first acts of Christ, while the others give an account of the latter part of his life." (Eusebius, The Ecclesiastical History 5: 24.)

So then according to Eusebius there is no contradiction at all between the Fourth Gospel and the other three; the difference is due to the fact that the Fourth Gospel is describing a ministry in Jerusalem, at least in its earlier chapters, which preceded the ministry in Galilee, and which took place while John the Baptist was still at liberty. It may well be that this explanation of Eusebius is at least in part correct.

(iii) John has a different account of the duration of Jesusinistry. The other three gospels, on the face of it, imply that it lasted only one year. Within the ministry there is only one Passover Feast. In John there are three Passovers, one at the Cleansing of the Temple (Joh_2:13 ); one near the Feeding of the Five Thousand (Joh_6:4 ); and the final Passover at which Jesus went to the Cross. According to John the ministry of Jesus would take a minimum of two years, and probably a period nearer three years, to cover its events. Again John is unquestionably right. If we read the other three gospels closely and carefully we can see that he is right. When the disciples plucked the ears of corn (Mar_2:23 ) it must have been spring-time. When the five thousand were fed, they sat down on the green grass (Mar_6:39 ); therefore it was spring-time again, and there must have been a year between the two events. There follows the tour through Tyre and Sidon, and the Transfiguration. At the Transfiguration Peter wished to build three booths and to stay there. It is most natural to think that it was the time of the Feast of Tabernacles or Booths and that that is why Peter made the suggestion (Mar_9:5 ). That would make the date early in October. There follows the space between that and the last Passover in April. Therefore, behind the narrative of the other three gospels lies the fact that Jesusinistry actually did last for at least three years, as John represents it.

(iv) It sometimes even happens that John differs in matters of fact from the other three. There are two outstanding examples. First, John puts the Cleansing of the Temple at the beginning of Jesusinistry (Joh_2:13-22 ), the others put it at the end (Mar_11:15-17 ; Mat_21:12-13 ; Luk_19:45-46 ). Second, when we come to study the narratives in detail, we will see that John dates the crucifixion of Jesus on the day before the Passover, while the other gospels date it on the day of the Passover.

We can never shut our eyes to the obvious differences between John and the other gospels.

JohnSpecial Knowledge

One thing is certain--if John differs from the other three gospels, it is not because of ignorance and lack of information. The plain fact is that, if he omits much that they tell us, he also tells us much that they do not mention. John alone tells of the marriage feast at Cana of Galilee (Joh_2:1-11 ); of the coming of Nicodemus to Jesus (Joh_3:1-15 ); of the woman of Samaria Jn 4 ; of the raising of Lazarus (Jn 11 ); of the way in which Jesus washed his discipleseet (Joh_13:1-17 ); of Jesusonderful teaching about the Holy Spirit, the Comforter, which is scattered through Jn 14 Jn 15 Jn 16 and Jn 17 . It is only in John that some of the disciples really come alive. It is in John alone that Thomas speaks (Joh_11:16 ; Joh_14:5 ; Joh_20:24-29 ); that Andrew becomes a real personality (Joh_1:40-41 ; Joh_6:8-9 ; Joh_12:22 ); that we get a glimpse of the character of Philip (Joh_6:5-7 ; Joh_14:8-9 ); that we hear the carping protest of Judas at the anointing at Bethany (Joh_12:4-5 ). And the strange thing is that these little extra touches are intensely revealing. Johnpictures of Thomas and Andrew and Philip are like little cameos or vignettes in which the character of each man is etched in a way we cannot forget.

Further, again and again John has little extra details which read like the memories of one who was there. The loaves which the lad brought to Jesus were barley loaves (Joh_6:9 ); when Jesus came to the disciples as they crossed the lake in the storm they had rowed between three and four miles (Joh_6:19 ); there were six stone waterpots at Cana of Galilee (Joh_2:6 ); it is only John who tells of the four soldiers gambling for the seamless robe as Jesus died (Joh_19:23 ); he knows the exact weight of the myrrh and aloes which were used to anoint the dead body of Jesus (Joh_19:39 ); he remembers how the perfume of the ointment filled the house at the anointing at Bethany (Joh_12:3 ). Many of these things are such apparently unimportant details that they are inexplicable unless they are the memories of a man who was there.

However much John may differ from the other three gospels, that difference is not to be explained by ignorance but rather by the fact that he had more knowledge or better sources or a more vivid memory than the others.

Further evidence of the specialised information of the writer of the Fourth Gospel is his detailed knowledge of Palestine and of Jerusalem. He knows how long it took to build the Temple (Joh_2:20 ); that the Jews and the Samaritans had a permanent quarrel (Joh_4:9 ); the low Jewish view of women (Joh_4:9 ); the way in which the Jews regard the Sabbath (Joh_5:10 ; Joh_7:21-23 ; Joh_9:14 ). His knowledge of the geography of Palestine is intimate. He knows of two Bethanys, one of which is beyond Jordan (Joh_1:28 ; Joh_12:1 ); he knows that Bethsaida was the home of some of the disciples (Joh_1:44 ; Joh_12:21 ); that Cana is in Galilee (Joh_2:1 ; Joh_4:46 ; Joh_21:2 ); that Sychar is near Shechem (Joh_4:5 ). He has what one might call a street by street knowledge of Jerusalem. He knows the sheep-gate and the pool near it (Joh_5:2 ); the pool of Siloam (Joh_9:7 ); SolomonPorch (Joh_10:23 ); the brook Kidron (Joh_18:1 ); the pavement which is called Gabbatha (Joh_19:13 ); Golgotha, which is like a skull (Joh_19:17 ). It must be remembered that Jerusalem was destroyed in A.D. 70 and that John did not write until A.D. 100 or thereby; and yet from his memory he knows Jerusalem like the back of his hand.

The Circumstances In Which John Wrote

We have seen that there are very real differences between the Fourth and the other three gospels; and we have seen that, whatever the reason, it was not lack of knowledge on Johnpart. We must now go on to ask, What was the aim with which John wrote? If we can discover this we will discover why he selected and treated his facts as he did.

The Fourth Gospel was written in Ephesus about the year A.D. 100. By that time two special features had emerged in the situation of the Christian church. First, Christianity had gone out into the Gentile world. By that time the Christian church was no longer predominantly Jewish; it was in fact overwhelmingly gentile. The vast majority of its members now came, not from a Jewish, but an Hellenistic background. That being so, Christianity had to be restated. It was not that the truth of Christianity had changed; but the terms and the categories in which it found expression had to be changed.

Take but one instance. A Greek might take up the Gospel according to St. Matthew. No sooner had he opened it than he was confronted with a long genealogy. Genealogies were familiar enough to the Jew but quite unintelligible to the Greek. He would read on. He would be confronted with a Jesus who was the Son of David, a king of whom the Greeks had never heard, and the symbol of a racial and nationalist ambition which was nothing to the Greek. He would be faced with the picture of Jesus as Messiah, a term of which the Greek had never heard. Must the Greek who wished to become a Christian be compelled to reorganize his whole thinking into Jewish categories? Must he learn a good deal about Jewish history and Jewish apocalyptic literature (which told about the coming of the Messiah) before he could become a Christian? As E. J. Goodspeed phrased it: "Was there no way in which he might be introduced directly to the values of Christian salvation without being for ever routed, we might even say, detoured, through Judaism?" The Greek was one of the worldgreat thinkers. Had he to abandon all his own great intellectual heritage in order to think entirely in Jewish terms and categories of thought?

John faced that problem fairly and squarely. And he found one of the greatest solutions which ever entered the mind of man. Later on, in the commentary, we shall deal much more fully with Johngreat solution. At the moment we touch on it briefly. The Greeks had two great conceptions.

(a) They had the conception of the Logos. In Greek logos (G3056) means two things--it means word and it means reason. The Jew was entirely familiar with the all-powerful word of God. "God said, Let there be light; and there was light" (Gen_1:3 ). The Greek was entirely familiar with the thought of reason. He looked at this world; he saw a magnificent and dependable order. Night and day came with unfailing regularity; the year kept its seasons in unvarying course; the stars and the planets moved in their unaltering path; nature had her unvarying laws. What produced this order? The Greek answered unhesitatingly, The Logos (G3056), the mind of God, is responsible for the majestic order of the world. He went on, What is it that gives man power to think, to reason and to know? Again he answered unhesitatingly, The Logos (G3056), the mind of God, dwelling within a man makes him a thinking rational being.

John seized on this. It was in this way that he thought of Jesus. He said to the Greeks, "All your lives you have been fascinated by this great, guiding, controlling mind of God. The mind of God has come to earth in the man Jesus. Look at him and you see what the mind and thought of God are like." John had discovered a new category in which the Greek might think of Jesus, a category in which Jesus was presented as nothing less than God acting in the form of a man.

(b) They had the conception of two worlds. The Greek always conceived of two worlds. The one was the world in which we live. It was a wonderful world in its way but a world of shadows and copies and unrealities. The other was the real world, in which the great realities, of which our earthly things are only poor, pale copies, stand for ever. To the Greek the unseen world was the real one; the seen world was only shadowy unreality.

Plato systematized this way of thinking in his doctrine of forms or ideas. He held that in the unseen world there was the perfect pattern of everything, and the things of this world were shadowy copies of these eternal patterns. To put it simply, Plato held that somewhere there was a perfect pattern of a table of which all earthly tables are inadequate copies; somewhere there was the perfect pattern of the good and the beautiful of which all earthly goodness and earthly beauty are imperfect copies. And the great reality, the supreme idea, the pattern of all patterns and the form of all forms was God. The great problem was how to get into this world of reality, how to get out of our shadows into the eternal truths.

John declares that that is what Jesus enables us to do. He is reality come to earth. The Greek word for real in this sense is alethinos (G228); it is very closely connected with the word alethes (G227), which means true, and aletheia (G225), which means "the truth." The King James and Revised Standard Versions translate alethinos (G228) true; they would be far better to translate it "real." Jesus is the real light (Joh_1:9 ); Jesus is the real bread (Joh_6:32 ); Jesus is the real vine (Joh_15:1 ); to Jesus belongs the real judgment (Joh_8:16 ). Jesus alone has reality in our world of shadows and imperfections.

Something follows from that. Every action that Jesus did was, therefore, not only an act in time but a window which allows us to see into reality. That is what John means when he talks of Jesusiracles as signs (semeia - G4592). The wonderful works of Jesus were not simply wonderful; they were windows opening onto the reality which is God. This explains why John tells the miracle stories in a quite different way from the other three gospel writers. There are two differences.

(a) In the Fourth Gospel we miss the note of compassion which is in the miracle stories of the others. In the others Jesus is moved with compassion for the leper (Mar_1:41 ); his sympathy goes out to Jairus (Mar_5:22 ); he is sorry for the father of the epileptic boy (Mar_9:14 ); when he raises to life the son of the widow of Nain, Luke says with an infinite tenderness, "He gave him to his mother" (Luk_7:15 ). But in John the miracles are not so much deeds of compassion as deeds which demonstrate the glory of Christ. After the miracle at Cana of Galilee, John comments: "This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory" (Joh_2:11 ). The raising of Lazarus happens "for the glory of God" (Joh_11:4 ). The blind manblindness existed to allow a demonstration of the glory of the works of God (Joh_9:3 ). To John it was not that there was no love and compassion in the miracles; but in every one of them he saw the glory of the reality of God breaking into time and into human affairs.

(b) Often the miracles of Jesus in the Fourth Gospel are accompanied by a long discourse. The feeding of the five thousand is followed by the long discourse on the bread of life (Jn 6 ); the healing of the blind man springs from the saying that Jesus is the light of the world (Jn 9 ); the raising of Lazarus leads up to the saying that Jesus is the resurrection and the life (Jn 11 ). To John the miracles were not simply single events in time; they were insights into what God is always doing and what Jesus always is; they were windows into the reality of God. Jesus did not merely once feed five thousand people; that was an illustration that he is for ever the real bread of life. Jesus did not merely once open the eyes of a blind man; he is for ever the light of the world. Jesus did not merely once raise Lazarus from the dead; he is for ever and for all men the resurrection and the life. To John a miracle was never an isolated act; it was always a window into the reality of what Jesus always was and always is and always did and always does.

It was with this in mind that that great scholar Clement of Alexandria (about A.D. 230) arrived at one of the most famous and true of all verdicts about the origin and aim of the Fourth Gospel. It was his view that the gospels containing the genealogies had been written first--that is, Luke and Matthew; that then Mark at the request of many who had heard Peter preach composed his gospel, which embodied the preaching material of Peter; and that then "last of all, John, perceiving that what had reference to the bodily things of Jesusinistry had been sufficiently related, and encouraged by his friends, and inspired by the Holy Spirit, wrote a spiritual gospel" (quoted in Eusebius, The Ecclesiastical History 6 : 14). What Clement meant was that John was not so much interested in the mere facts as in the meaning of the facts, that it was not facts he was after but truth. John did not see the events of Jesusife simply as events in time; he saw them as windows looking into eternity, and he pressed towards the spiritual meaning of the events and the words of Jesusife in a way that the other three gospels did not attempt.

That is still one of the truest verdicts on the Fourth Gospel ever reached. John did write, not an historical, but a spiritual gospel.

So then, first of all, John presented Jesus as the mind of God in a person come to earth, and as the one person who possesses reality instead of shadows and able to lead men out of the shadows into the real world of which Plato and the great Greeks had dreamed. The Christianity which had once been clothed in Jewish categories had taken to itself the greatness of the thought of the Greeks.

The Rise Of The Heresies

The second of the great facts confronting the church when the Fourth Gospel was written was the rise of heresy. It was now seventy years since Jesus had been crucified. By this time the church was an organisation and an institution. Theologies and creeds were being thought out and stated; and inevitably the thoughts of some people went down mistaken ways and heresies resulted. A heresy is seldom a complete untruth; it usually results when one facet of the truth is unduly emphasised. We can see at least two of the heresies which the writer of the Fourth Gospel sought to combat.

(a) There were certain Christians, especially Jewish Christians, who gave too high a place to John the Baptist. There was something about him which had an inevitable appeal to the Jews. He walked in the prophetic succession and talked with the prophetic voice. We know that in later times there was an accepted sect of John the Baptist within the orthodox Jewish faith. In Act_19:1-7 we come upon a little group of twelve men on the fringe of the Christian church who had never gotten beyond the baptism of John.

Over and over again the Fourth Gospel quietly, but definitely, relegates John to his proper place. Over and over again John himself denies that he has ever claimed or possessed the highest place, and without qualification yields that place to Jesus. We have already seen that in the other gospels the ministry of Jesus did not begin until John the Baptist had been put into prison, but that in the Fourth Gospel their ministries overlap. The writer of the Fourth Gospel may well have used that arrangement to show John and Jesus in actual meeting and to show that John used these meetings to admit, and to urge others to admit, the supremacy of Jesus. It is carefully pointed out that John is not that light (Joh_1:8 ). He is shown as quite definitely disclaiming all Messianic aspirations (Joh_1:20 ; Joh_3:28 ; Joh_4:1 ; Joh_10:41 ). It is not even permissible to think of him as the highest witness (Joh_5:36 ). There is no criticism at all of John the Baptist in the Fourth Gospel; but there is a rebuke to those who would give him a place which ought to belong to Jesus and to Jesus alone.

(b) A certain type of heresy which was very widely spread in the days when the Fourth Gospel was written is called by the general name of Gnosticism. Without some understanding of it much of Johngreatness and much of his aim will be missed. The basic doctrine of Gnosticism was that matter is essentially evil and spirit is essentially good. The Gnostics went on to argue that on that basis God himself cannot touch matter and therefore did not create the world. What he did was to put out a series of emanations. Each of these emanations was further from him, until at last there was one so distant from him that it could touch matter. That emanation was the creator of the world.

By itself that idea is bad enough, but it was made worse by an addition. The Gnostics held that each emanation knew less and less about God, until there was a stage when the emanations were not only ignorant of God but actually hostile to him. So they finally came to the conclusion that the creator god was not only different from the real God, but was also quite ignorant of and actively hostile to him. Cerinthus, one of the leaders of the Gnostics, said that "the world was created, not by God, but by a certain power far separate from him, and far distant from that Power who is over the universe, and ignorant of the God who is over all."

The Gnostics believed that God had nothing to do with the creating of the world. That is why John begins his gospel with the ringing statement: "All things were made through him; and without him was not anything made that was made" (Joh_1:3 ). That is why John insists that "God so loved the world" (Joh_3:16 ). In face of the Gnostics who so mistakenly spiritualized God into a being who could not possibly have anything to do with the world, John presented the Christian doctrine of the God who made the world and whose presence fills the world that he has made.

The beliefs of the Gnostics impinged on their ideas of Jesus.

(a) Some of the Gnostics held that Jesus was one of the emanations which had proceeded from God. They held that he was not in any real sense divine; that he was only a kind of demigod who was more or less distant from the real God; that he was simply one of a chain of lesser beings between God and the world.

(b) Some of the Gnostics held that Jesus had no real body. A body is matter and God could not touch matter; therefore Jesus was a kind of phantom without real flesh and blood. They held, for instance, that when he stepped on the ground he left no footprint, for his body had neither weight nor substance. They could never have said: "The Word became flesh" (Joh_1:14 ). Augustine tells how he had read much in the work of the philosophers of his day; he had found much that was very like what was in the New Testament, but, he said: "e Word was made flesh and dwelt among us did not read there." That is why John in his First Letter insists that Jesus came in the flesh, and declares that any one who denies that fact is moved by the spirit of antichrist (1Jo_4:3 ). This particular heresy is known as Docetism. Docetism comes from the Greek word dokein (G1380) which means to seem ; and the heresy is so called because it held that Jesus only seemed to be a man.

(c) Some Gnostics held a variation of that heresy. They held that Jesus was a man into whom the Spirit of God came at his baptism; that Spirit remained with him throughout his life until the end; but since the Spirit of God could never suffer and die, it left him before he was crucified. They gave Jesusry on the Cross as : "My power, my power, why hast thou forsaken me?" And in their books they told of people talking on the Mount of Olives to a form which looked exactly like Jesus while the man Jesus died on the Cross.

So then the Gnostic heresies issued in one of two beliefs. They believed either that Jesus was not really divine but simply one of a series of emanations from God, or that he was not in any sense human but a kind of phantom in the shape of a man. The Gnostic beliefs at one and the same time destroyed the real godhead and the real manhood of Jesus.

The Humanity Of Jesus

The fact that John is out to correct both these Gnostic tendencies explains a curious paradoxical double emphasis in his gospel. On the one hand, there is no gospel which so uncompromisingly stresses the real humanity of Jesus. Jesus was angry with those who bought and sold in the Temple courts (Joh_2:15 ); he was physically tired as he sat by the well which was near Sychar in Samaria (Joh_4:6 ); his disciples offered him food in the way in which they would offer it to any hungry man (Joh_4:31 ); he had sympathy with those who were hungry and with those who were afraid (Joh_6:5 , Joh_6:20 ); he knew grief and he wept tears as any mourner might do (Joh_11:33 , Joh_11:35 , Joh_11:38 ); in the agony of the Cross the cry of his parched lips was: "I thirst" (Joh_19:28 ). The Fourth Gospel shows us a Jesus who was no shadowy, docetic figure; it shows us one who knew the weariness of an exhausted body and the wounds of a distressed mind and heart. It is the truly human Jesus whom the Fourth Gospel sets before us.

The Deity Of Jesus

On the other hand, there is no gospel which sets before us such a view of the deity of Jesus.

(a) John stresses the preexistence of Jesus. "Before Abraham was," said Jesus, "I am" (Joh_8:58 ). He talks of the glory which he had with the Father before the world was made (Joh_17:5 ). Again and again he speaks of his coming down from heaven (Joh_6:33-38 ). John saw in Jesus one who had always been, even before the world began.

(b) The Fourth Gospel stresses more than any of the others the omniscience of Jesus. It is Johnview that apparently miraculously Jesus knew the past record of the woman of Samaria (Joh_4:16-17 ); apparently without anyone telling him he knew how long the man beside the healing pool had been ill (Joh_5:6 ); before he asked it, he knew the answer to the question he put to Philip (Joh_6:6 ); he knew that Judas would betray him (Joh_6:61-64 ); he knew of the death of Lazarus before anyone told him of it (Joh_11:14 ). John saw in Jesus one who had a special and miraculous knowledge independent of anything which any man might tell him. He needed to ask no questions because he knew all the answers.

(c) The Fourth Gospel stresses the fact, as John saw it, that Jesus always acted entirely on his own initiative and uninfluenced by anyone else. It was not his motherrequest which moved him to the miracle at Cana of Galilee; it was his own personal decision (Joh_2:4 ); the urging of his brothers had nothing to do with the visit which he paid to Jerusalem at the Feast of Tabernacles (Joh_7:10 ); no man took his life from him--no man could; he laid it down purely voluntarily (Joh_10:18 ; Joh_19:11 ). As John saw it, Jesus had a divine independence from all human influence. He was self-determined.

To meet the Gnostics and their strange beliefs John presents us with a Jesus who was undeniably human and who yet was undeniably divine.

The Author Of The Fourth Gospel

We have seen that the aim of the writer of the Fourth Gospel was to present the Christian faith in such a way that it would commend itself to the Greek world to which Christianity had gone out, and also to combat the heresies and mistaken ideas which had arisen within the church. We go on to ask, Who is that writer? Tradition answers unanimously that the author was John the apostle. We shall see that beyond doubt the authority of John lies behind the gospel, although it may well be that its actual form and penmanship did not come from his hand. Let us, then, collect what we know about him.

He was the younger son of Zebedee, who possessed a fishing boat on the Sea of Galilee and was well enough off to be able to employ hired servants to help him with his work (Mar_1:19-20 ). His mother was Salome, and it seems likely that she was the sister of Mary, the mother of Jesus (Mat_27:56 ; Mar_16:1 ). With his brother James he obeyed the call of Jesus (Mar_1:20 ). It would seem that James and John were in partnership with Peter in the fishing trade (Luk_5:7-10 ). He was one of the inner circle of the disciples, for the lists of the disciples always begin with the names of Peter, James and John, and there were certain great occasions when Jesus took these three specially with him (Mar_3:17 ; Mar_5:37 ; Mar_9:2 ; Mar_14:33 ).

In character he was clearly a turbulent and ambitious man. Jesus gave to him and to his brother the name Boanerges, which the gospel writers take to mean Sons of Thunder. John and his brother James were completely exclusive and intolerant (Mar_9:38 ; Luk_9:49 ). So violent was their temper that they were prepared to blast a Samaritan village out of existence because it would not give them hospitality when they were on their journey to Jerusalem (Luk_9:54 ). Either they or their mother Salome had the ambition that when Jesus came into his kingdom, they might be his principal ministers of state (Mar_10:35 ; Mat_20:20 ). In the other three gospels John appears as a leader of the apostolic band, one of the inner circle, and yet a turbulent ambitious and intolerant character.

In the Book of Acts John always appears as the companion of Peter, and he himself never speaks at all. His name is still one of the three names at the head of the apostolic list (Acts 1:13). He is with Peter when the lame man is healed at the Beautiful Gate of the Temple (Act_3:1 ). With Peter he is brought before the Sanhedrin and faces the Jewish leaders with a courage and a boldness that astonished them (Act_4:1-13 ). With Peter he goes from Jerusalem to Samaria to survey the work done by Philip (Act_8:14 ).

In Paulletters he appears only once. In Galatians 2:9 he is named as one of the pillars of the church along with Peter and James, and with them is depicted as giving his approval to the work of Paul.

John was a strange mixture. He was one of the leaders of the Twelve; he was one of the inner circle of Jesuslosest friends; at the same time he was a man of temper and ambition and intolerance, and yet of courage.

We may follow John into the stories told of him in the early church. Eusebius tells us that he was banished to Patmos in the reign of Domitian (Eusebius, The Ecclesiastical History 3 : 23). In the same passage Eusebius tells a characteristic story about John, a story which he received from Clement of Alexandria. John became a kind of bishop of Asia Minor and was visiting one of his churches near Ephesus. In the congregation he saw a tall and exceptionally fine-looking young man. He turned to the elder in charge of the congregation and said to him: "I commit that young man into your charge and into your care, and I call this congregation to witness that I do so." The elder took the young man into his own house and cared for him and instructed him, and the day came when he was baptized and received into the church. But very soon afterwards he fell in with evil friends and embarked on such a career of crime that he ended up by becoming the leader of a band of murdering and pillaging brigands. Some time afterwards John returned to the congregation. He said to the elder: "Restore to me the trust which I and the Lord committed to you and to the church of which you are in charge." At first the elder did not understand of what John was speaking. "I mean," said John, "that I am asking you for the soul of the young man whom I entrusted to you." "Alas!" said the elder, "he is dead." "Dead?" said John. "He is dead to God," said the elder. "He fell from grace; he was forced to flee from the city for his crimes and now he is a brigand in the mountains." Straightway John went to the mountains. Deliberately he allowed himself to be captured by the robber band. They brought him before the young man who was now the chief of the band and, in his shame, the young man tried to run away from him. John, though an old man, pursued him. "My son," he cried, "are you running away from your father? I am feeble and far advanced in age; have pity on me, my son; fear not; there is yet hope of salvation for you. I will stand for you before the Lord Christ. If need be I will gladly die for you as he died for me. Stop, stay, believe! It is Christ who has sent me to you." The appeal broke the heart of the young man. He stopped, threw away his weapons, and wept. Together he and John came down the mountainside and he was brought back into the church and into the Christian way. There we see the love and the courage of John still in operation.

Eusebius (3 : 28) tells another story of John which he got from the works of Irenaeus. We have seen that one of the leaders of the Gnostic heresy was a man called Cerinthus. "The apostle John once entered a bath to bathe; but, when he learned that Cerinthus was within, he sprang from his place and rushed out of the door, for he could not bear to remain under the same roof with him. He advised those who were with him to do the same. t us flee,e said, st the bath fall, for Cerinthus, the enemy of the truth, is within."here we have another glimpse of the temper of John. Boanerges was not quite dead.

Cassian tells another famous story about John. One day he was found playing with a tame partridge. A narrower and more rigid brother rebuked him for thus wasting his time, and John answered: "The bow that is always bent will soon cease to shoot straight."

It is Jerome who tells the story of the last words of John. When he was dying, his disciples asked him if he had any last message to leave them. "Little children," he said, "love one another." Again and again he repeated it; and they asked him if that was all he had to say. "It is enough," he said, "for it is the Lordcommand."

Such then is our information about John; and he emerges a figure of fiery temper, of wide ambition, of undoubted courage, and, in the end, of gentle love.

The Beloved Disciple

If we have been following our references closely we will have noticed one thing. All our information about John comes from the first three gospels. It is the astonishing fact that the Fourth Gospel never mentions the apostle John from beginning to end. But it does mention two other people.

First, it speaks of the disciple whom Jesus loved. There are four mentions of him. He was leaning on Jesusreast at the Last Supper (Joh_13:23-25 ); it is into his care that Jesus committed Mary as he died upon his Cross (Joh_19:25-27 ); it was Peter and he whom Mary Magdalene met on her return from the empty tomb on the first Easter morning (Joh_20:2 ); he was present at the last resurrection appearance of Jesus by the lake-side (Joh_21:20 ).

Second, the Fourth Gospel has a kind of character whom we might call the witness. As the Fourth Gospel tells of the spear thrust into the side of Jesus and the issue of the water and the blood, there comes the comment: "He who saw it has borne witness--his testimony is true, and he knows that he tells the truth--that you also may believe" (Joh_19:35 ). At the end of the gospel comes the statement that it was the beloved disciple who testified of these things "and we know that his testimony is true" (Joh_21:24 ).

Here we are faced with rather a strange thing. In the Fourth Gospel John is never mentioned, but the beloved disciple is and in addition there is a witness of some kind to the whole story. It has never really been doubted in tradition that the beloved disciple is John. A few have tried to identify him with Lazarus, for Jesus is said to have loved Lazarus (Joh_11:3 , Joh_11:5 ), or with the Rich Young Ruler, of whom it is said that Jesus, looking on him, loved him (Mar_10:21 ). But although the gospel never says so in so many words, tradition has always identified the beloved disciple with John, and there is no real need to doubt the identification.

But a very real point arises--suppose John himself actually did the writing of the gospel, would he really be likely to speak of himself as the disciple whom Jesus loved? Would he really be likely to pick himself out like this, and, as it were, to say: "I was his favourite; he loved me best of all"? It is surely very unlikely that John would confer such a title on himself. If it was conferred by others, it is a lovely title; if it was conferred by himself, it comes perilously near to an almost incredible self-conceit.

Is there any way then that the gospel can be Johnown eye-witness story, and yet at the same time have been actually written down by someone else?

The Production Of The Church

In our search for the truth we begin by noting one of the outstanding and unique features of the Fourth Gospel. The most remarkable thing about it is the long speeches of Jesus. Often they are whole chapters long, and are entirely unlike the way in which Jesus is portrayed as speaking in the other three gospels. The Fourth Gospel, as we have seen, was written about the year A.D. 100, that is, about seventy years after the crucifixion. Is it possible after these seventy years to look on these speeches as word for word reports of what Jesus said? Or can we explain them in some way that is perhaps even greater than that? We must begin by holding in our minds the fact of the speeches and the question which they inevitably raise.

And we have something to add to that. It so happens that in the writings of the early church we have a whole series of accounts of the way in which the Fourth Gospel came to be written. The earliest is that of Irenaeus who was bishop of Lyons about A.D. 177; and Irenaeus was himself a pupil of Polycarp, who in turn had actually been a pupil of John. There is therefore a direct link between Irenaeus and John. Irenaeus writes:

"John, the disciple of the Lord, who also leant upon his breast,

himself also published the gospel in Ephesus, when he was living

in Asia."

The suggestive thing there is that Irenaeus does not merely say that John wrote the gospel; he says that John published (exedoke) it in Ephesus. The word that Irenaeus uses makes it sound, not like the private publication of some personal memoir, but like the public issue of some almost official document.

The next account is that of Clement who was head of the great school of Alexandria about A.D. 230. He writes:

"Last of all, John perceiving that the bodily facts had been made

plain in the gospel, being urged by his friends, composed a

spiritual gospel."

The important thing here is the phrase being urged by his friends. It begins to become clear that the Fourth Gospel is far more than one manpersonal production and that there is a group, a community, a church behind it. On the same lines, a tenth-century manuscript called the Codex Toletanus, which prefaces the New Testament books with short descriptions, prefaces the Fourth Gospel thus:

The apostle John, whom the Lord Jesus loved most, last of all

wrote this gospel, at the request of the bishops of Asia, against

Cerinthus and other heretics."

Again we have the idea that behind the Fourth Gospel there is the authority of a group and of a church.

We now turn to a very important document, known as the Muratorian Canon. It is so called after a scholar Muratori who discovered it. It is the first list of New Testament books which the church ever issued and was compiled in Rome about A.D. 170. Not only does it list the New Testament books, it also gives short accounts of the origin and nature and contents of each of them. Its account of the way in which the Fourth Gospel came to be written is extremely important and illuminating.

"At the request of his fellow-disciples and of his bishops, John,

one of the disciples, said: úst with me for three days from

this time and whatsoever shall be revealed to each of us, whether

it be favourable to my writing or not, let us relate it to one

another.n the same night it was revealed to Andrew that John

should relate all things, aided by the revision of all."

We cannot accept all that statement, because it is not possible that Andrew, the apostle, was in Ephesus in A.D. 100; but the point is that it is stated as clearly as possible that, while the authority and the mind and the memory behind the Fourth Gospel are that of John, it is clearly and definitely the product, not of one man, but of a group and a community.

Now we can see something of what happened. About the year A.D. 100 there was a group of men in Ephesus whose leader was John. They revered him as a saint and they loved him as a father. He must have been almost a hundred years old. Before he died, they thought most wisely that it would be a great thing if the aged apostle set down his memories of the years when he had been with Jesus. But in the end they did far more than that. We can think of them sitting down and reliving the old days. One would say: "Do you remember how Jesus said ... ?" And John would say: "Yes, and now we know that he meant..."

In other words this group was not only writing down what Jesus said; that would have been a mere feat of memory. They were writing down what Jesus meant; that was the guidance of the Holy Spirit. John had thought about every word that Jesus had said; and he had thought under the guidance of the Holy Spirit who was so real to him. W. M. Macgregor has a sermon entitled: "What Jesus becomes to a man who has known him long." That is a perfect description of the Jesus of the Fourth Gospel. A. H. N. Green Armytage puts the thing perfectly in his book John who saw. Mark, he says, suits the missionary with his clear-cut account of the facts of Jesusife; Matthew suits the teacher with his systematic account of the teaching of Jesus; Luke suits the parish minister or priest with his wide sympathy and his picture of Jesus as the friend of all; but John is the gospel of the contemplative.

He goes on to speak of the apparent contrast between Mark and John. "The two gospels are in a sense the same gospel. Only, where Mark saw things plainly, bluntly, literally, John saw them subtly, profoundly, spiritually. We might say that John lit Markpages by the lantern of a lifetimemeditation." Wordsworth defined poetry as "Emotion recollected in tranquillity ". That is a perfect description of the Fourth Gospel. That is why John is unquestionably the greatest of all the gospels. Its aim is, not to give us what Jesus said like a newspaper report, but to give us what Jesus meant. In it the Risen Christ still speaks. John is not so much The Gospel according to St. John; it is rather The Gospel according to the Holy Spirit. It was not John of Ephesus who wrote the Fourth Gospel; it was the Holy Spirit who wrote it through John.

The Penman Of The Gospel

We have one question still to ask. We can be quite sure that the mind and the memory behind the Fourth Gospel is that of John the apostle; but we have also seen that behind it is a witness who was the writer, in the sense that he was the actual penman. Can we find out who he was? We know from what the early church writers tell us that there were actually two Johns in Ephesus at the same time. There was John the apostle, but there was another John, who was known as John the elder.

Papias, who loved to collect all that he could find about the history of the New Testament and the story of Jesus, gives us some very interesting information. He was Bishop of Hierapolis, which is quite near Ephesus, and his dates are from about A.D. 70 to about A.D. 145. That is to say, he was actually a contemporary of John. He writes how he tried to find out "what Andrew said or what Peter said, or what was said by Philip, by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of the Lord; and what things Aristion and the elder John, the disciples of the Lord, say." In Ephesus there was the apostle John, and the elder John; and the elder John was so well-loved a figure that he was actually known as The Elder. He clearly had a unique place in the church. Both Eusebius and Dionysius the Great tell us that even to their own days in Ephesus there were two famous tombs, the one of John the apostle, and the other of John the elder.

Now let us turn to the two little letters, Second John and Third John. The letters come from the same hand as the gospel, and how do they begin? The second letter begins: "The elder unto the elect lady and her children" (2Jo_1:1 ). The third letter begins: "The elder unto the beloved Gaius" (3Jo_1:1 ). Here we have our solution. The actual penman of the letters was John the elder; the mind and memory behind them was the aged John the apostle, the master whom John the elder always described as "the disciple whom Jesus loved."

The Precious Gospel

The more we know about the Fourth Gospel the more precious it becomes. For seventy years John had thought of Jesus. Day by day the Holy Spirit had opened out to him the meaning of what Jesus said. So when John was near the century of life and his days were numbered, he and his friends sat down to remember. John the elder held the pen to write for his master, John the apostle; and the last of the apostles set down, not only what he had heard Jesus say, but also what he now knew Jesus had meant. He remembered how Jesus had said: "I have yet many things to say to you, but you cannot bear them now. When the Spirit of Truth comes, he will guide you into all the truth" (Joh_16:12-13 ). There were many things which seventy years ago he had not understood; there were many things which in these seventy years the Spirit of Truth had revealed to him. These things John set down even as the eternal glory was dawning upon him. When we read this gospel let us remember that we are reading the gospel which of all the gospels is most the work of the Holy Spirit, speaking to us of the things which Jesus meant, speaking through the mind and memory of John the apostle and by the pen of John the elder. Behind this gospel is the whole church at Ephesus, the whole company of the saints, the last of the apostles, the Holy Spirit, the Risen Christ himself.

FURTHER READING

John

C. Kingsley Barrett, The Gospel According to Saint John (G)

J. H. Bernahrd, St. John (ICC; G)

E. C. Hoskyns (ed. F. M. Davey), The Fourth Gospel (E)

R. H. Lightfoot, St. JohnGospel: A Commentary (E)

G. H. C. Macgregor, The Gospel of John (MC; E)

J. N. Saunders (ed. B. A. Mastin), The Gospel According to Saint John (ACB; E)

R. V. G. Tasker, The Gospel According to Saint John (TC; E)

B. F. Westcott, The Gospel According to Saint John (E)

The SpeakerCommentary (MmC; G)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text G: Greek Text

Barclay: John 9 (Chapter Introduction)

Light For The Blind Eyes (Joh_9:1-5)

Light For The Blind Eyes (Joh_9:1-5 Continued)

The Method Of A Miracle (Joh_9:6-12)

Prejudice And Conviction (Joh_9:13-16)

The Pharisees Defied (Joh_9:17-34)

Revelation And Condemnation (Joh_9:35-41)

Greater And Greater (Jn 9)

Before we leave this very wonderful chapter we would do well to read it again, this time straight through from start to finish. If we do so read it with care and attention, we will see the loveliest progression in the blind man's idea of Jesus. It goes through three stages, each one higher than the last. (i) He began by calling Jesus a man. "A man that is called Jesus opened mine eyes" (Joh_9:11). He began by thinking of Jesus as a wonderful man. He had never met anyone who could do the kind of things Jesus did; and he began by thinking of Jesus as supreme among men. We do well sometimes to think of the sheer magnificence of the manhood of Jesus. In any gallery of the world's heroes he must find a place. In any anthology of the loveliest lives ever lived, his would have to be included. In any collection of the world's greatest literature his parables would have to be listed. Shakespeare makes Mark Antony say of Brutus:

"His life was gentle, and the elements So mix'd in him that Nature might stand up And say to all the world, 'This was a man!'"

Whatever else is in doubt, there is never any doubt that Jesus was a man among men. (ii) He went on to call Jesus a prophet. When asked his opinion of Jesus in view of the fact that he had given him his sight, his answer was: "He is a prophet" (Joh_9:17). Now a prophet is a man who brings God's message to men. "Surely the Lord God does nothing," said Amos, "without revealing his secret to his servants the prophets" (Amo_3:7). A prophet is a man who lives close to God and has penetrated into his inner councils. When we read the wisdom of the words of Jesus, we are bound to say: "This is a prophet!" Whatever else may be in doubt, this is true--if men followed the teachings of Jesus, all personal, all social, all national, all international problems would be solved. If ever any man had the right to be called a prophet, Jesus has. (iii) Finally the blind man came to confess that Jesus was the Son of God He came to see that human categories were not adequate to describe him. Napoleon was once in a company in which a number of clever skeptics were discussing Jesus. They dismissed him as a very great man and nothing more. "Gentlemen." said Napoleon, "I know men, and Jesus Christ was more than a man."

"If Jesus Christ is a man And only a man--I say That of all mankind I cleave to him And to him will I cleave alway. If Jesus Christ is a god-- And the only God--I swear I will follow him through heaven and hell, The earth, the sea, and the air!"

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

Constable: John (Book Introduction)

Introduction

Writer

The writer of this Gospel did not identify himself as such in the text. This is true of all the Gospel evangelists. Nevertheless there is evidence within this Gospel as well as in the writings of the church fathers that the writer was the Apostle John.

The internal evidence from the Gospel itself is as follows. In 21:24 the writer of "these things" (i.e., the whole Gospel) was the same person as the disciple whom Jesus loved (21:7). That disciple was one of the seven disciples mentioned in 21:2. He was also the disciple who sat beside Jesus in the upper room when He instituted the Lord's Supper and to whom Peter motioned (13:23-24). This means that he was one of the Twelve since only they were present in the upper room (Mark 14:17; Luke 22:14). The disciple whom Jesus loved was also one of the inner circle of three disciples, namely Peter, James, and John (Mark 5:37-38; 9:2-3; 14:33; John 20:2-10). James died in the early history of the church, probably in the early 40s (Acts 12:2). There is good evidence that whoever wrote this Gospel did so after then. The writer was also not Peter (21:20-24). This evidence points to John as the disciple whom Jesus loved who was also the writer of this Gospel. The writer claimed to have seen Jesus' glory (1:14; cf. 1:1-4), which John did at the Transfiguration. There are several Johns in the New Testament. This one was one of Zebedee's sons who was a fisherman before Jesus called him to leave his nets and follow Him.

"To a certain extent each of the Gospels reflects the personality of its author, but in none of them is there a more distinctive individuality manifested than in John."¹

The external evidence also points to the Johannine authorship of the fourth Gospel. Irenaeus, the bishop of Lyons (c. 130-200 A.D.), wrote that he had heard Polycarp (c. 69-155 A.D.), a disciple of John. It was apparently from Polycarp that Irenaeus learned that, "John, the disciple of the Lord, who also had leaned upon His breast, had himself published a Gospel during his residence in Ephesus in Asia."² Other later church fathers supported this tradition including Theophilus of Antioch (c. 180 A.D.), Clement of Alexandria, Tertullian of Carthage, and Tatian.³ Eusebius (fourth century) also specifically mentioned that Matthew and John among the apostles wrote the Gospels that bear their names.⁴

Some scholars have rejected this seemingly clear evidence and have refused to accept Johannine authorship. This criticism comes from those who hold a lower view of Scripture generally. Answering their objections lies outside the purpose of these notes.⁵

Place of Writing

Eusebius wrote that John ministered to the church in Ephesus, which Paul had founded (Acts 19:1-20), for many years.⁶ The Isle of Patmos where John spent some time in exile is close to Ephesus (cf. Rev. 1:9-11). As previously noted, Eusebius wrote that John composed his Gospel when he was at Ephesus.⁷ During the first century, that city was one of the largest centers of Christian activity in the Gentile world.⁸

Date

A few scholars believe John could have written this book as early as 45 A.D., the date when Saul of Tarsus' persecutions drove many Christians out of Jerusalem (cf. Acts 8:1-4).⁹ There are two main problems with such an early date. First, John seems to have assumed that the Synoptic Gospels were available to the Christian public. There is some doubt about this since it assumes an assumption, but most scholars believe, on the basis of content, that John selected his material to supplement material in the Synoptics. This would put the fourth Gospel later than the Synoptics. Second, according to early church tradition the Apostle John lived long into the first century. This would make a later date possible even though it does not prove a later date. Some students of the book believe that John 21:18-22 implies that Peter would die before John did, and Peter died about 67 A.D. In general, most authorities reject a date this early for these and other reasons.

Some conservatives date the Gospel slightly before 70 A.D. because John described Palestine and Jerusalem as they were before the Roman destruction (cf. 5:2).¹⁰ This may be a weak argument since John frequently used the Greek present tense to describe things in the past.¹¹ Some who hold this date note the absence of any reference to Jerusalem's destruction in John. However there could have been many reasons John chose not to mention the destruction of Jerusalem if he wrote after that event. A date of writing before the destruction of Jerusalem is also a minority opinion among scholars.

Many conservative scholars believe that John wrote his Gospel between 85 and 95 A.D.¹² Early church tradition was that John wrote it when he was an older man. Moreover even the early Christians regarded this as the fourth Gospel and believed that John wrote it after the Synoptics. It is not clear if John had access to the Synoptic Gospels. He did not quote from any of them. However, his choice of material for his own Gospel suggests that he probably read them and chose to include other material from Jesus' ministry in his account to supplement them.¹³

The latest possible date would be about 100 A.D. Some liberal scholars date this Gospel in the second century. The Egerton papyrus that dates from early in the second century contains unmistakable allusions to John's Gospel.¹⁴ This seems to rule out a second century date.

It seems impossible to identify the date of writing very exactly, as evidenced by the difference of opinion that exists between excellent conservative scholars. A date sometime between 65 and 95 A.D. is probable.

Characteristic features and purpose

John's presentation of Jesus in his Gospel has been a problem to many modern students of the New Testament. Some regard it as the greatest problem in current New Testament studies.¹⁵ Compared to the Synoptics that present Jesus as a historical figure, John stressed the deity of Jesus. Obviously the Synoptics present Jesus as divine also, but the emphasis in the fourth Gospel is more strongly on Jesus' full deity. This emphasis runs from the beginning, with the Word becoming flesh (1:1, 14), to the end, were Thomas confessed Jesus as his Lord and God (20:28). John's purpose statement (20:30-31) explains why he stressed Jesus' deity. It was so his readers would believe that He is the Christ, the Son of God, and thereby have eternal life.

The key word in the book is the verb "believe" (Gr. pisteuo), which appears 98 times. The noun form of the word (Gr. pistis, "faith") does not occur at all. This phenomenon shows that John wanted to stress the importance of active vital trust in Jesus. Other key words are witness, love, abide, the Counselor (i.e., the Holy Spirit), light, life, darkness, Word, glorify, true, and real.¹⁶ These words identify important themes in the Gospel.

John's unique purpose accounted for his selection of material, as was true of every biblical writer. He omitted Jesus' genealogy, birth, baptism, temptation, exorcizing demons, parables, transfiguration, institution of the Lord's Supper, agony in Gethsemane, and ascension. He focused on Jesus' ministry in Jerusalem, the Jewish feasts, Jesus' private conversations with individuals, and His preparation of His disciples (chs. 13-17). John selected seven signs or miracles that demonstrate that Jesus was the divine Messiah (chs. 2-12). He also recorded the discourses that Jesus gave following these signs that explained their significance. Moreover he stressed Jesus' claims that occur in the unique "I am" statements (6:35; 8:12; 10:7, 9, 11, 14; 11:25; 14:6; 15:1, 5).

About 93% of the material in John's Gospel does not appear in the Synoptics.¹⁷ This fact indicates the uniqueness of this Gospel compared with the other three and explains why they bear the title "Synoptic" and John does not. All four Gospels are quite similar, though each of them has its own distinctive features. John, on the other hand, is considerably different from the others. Specifically it stresses Jesus' deity stronger than the others do. It is, I believe, impossible to determine for certain whether or not John used or even knew of the Synoptic Gospels.¹⁸ I suspect that he did.

Another difference between the Synoptics and the fourth Gospel is the writers' view of eschatology. They all share the same basic view, namely that the Jews' rejection of their Messiah resulted in the postponement of the messianic kingdom. However the Synoptic writers stressed the future aspects of eschatology more than John who put more emphasis on the present or realized aspects of eschatology. This is not to say that John presented the kingdom as having begun during Jesus' first advent. He did not. He did stress, however, the aspects of kingdom life that Christians currently enjoy as benefits of the new covenant, which Jesus ratified by His death. These include especially the Holy Spirit's ministries of indwelling and illuminating the believer. Such a shift in emphasis is understandable if John wrote later than the other Gospel evangelists. By then it was clear that God had postponed the messianic kingdom, and believers' interest was more on life in the church than it was on life in the messianic kingdom (cf. chs. 13-17).

"It is . . . quite possible that one of John's aims was to combat false teaching of a docetic type. The Docetists held that the Christ never became incarnate; everything was seeming.'¹⁹ That the docetic heresy did not appear in the first century seems clear, but certain elements that later were to be embodied in this heresy seem to have been quite early."²⁰

"We have suggested that the Fourth Gospel was addressed to two groups within the Johannine community, each of which represented an extreme interpretation of the nature of Jesus: one which did not accept him as God, and the other which did not accept him as man (see the introduction, xxiii; also Smalley, John, 145-48). The perfectly balanced christology of the Fourth Gospel was intended, we believe, to provide a resolution of this theological crisis: to remind the ex-Jewish members of the group, with their strong emphasis on the humanity of Jesus, that the Christ was divine; and to insist, for the benefit of the ex-pagan members (with their docetic outlook), that Jesus was truly human."²¹

The context of Jesus' ministry accounts for the strong Jewish flavor that marks all four Gospels. Yet John's Gospel is more theological and cosmopolitan than the others.

"It has . . . a wider appeal to growing Christian experience and to an enlarging Gentile constituency than the others.

"The Synoptics present him for a generation in process of being evangelized; John presents him as the Lord of the maturing and questioning believer."²²

As a piece of literature, John's Gospel has a symphonic structure.

"A symphony is a musical composition having several movements related in subject, but varying in form and execution. It usually begins with a dominant theme, into which variations are introduced at intervals. The variations seem to be developed independently, but as the music is played, they modulate into each other until finally all are brought to a climax. The apparent disunity is really part of a design which is not evident at first, but which appears in the progress of the composition."²³

Tasker described the fourth Gospel as "the simplest and yet the most profound of the Christian Gospels."²⁴

Original recipients

The preceding quotation implies that John wrote primarily for Christians. This implication may seem to be contrary to John's stated purpose (20:30-31). Probably John wrote both to convince unbelievers that Jesus was the Son of God and to give Christians who faced persecution confidence in their Savior. The word "believe" in 20:31 may be in the present tense implying that Christian readers should continue believing. It could be in the aorist tense suggesting that pagan readers should believe initially. An evangelistic purpose does not exclude an edification purpose. Indeed all 66 books of the Bible have edifying value for God's people (2 Tim. 3:16-17). John's purpose for unbelievers is that they might obtain eternal life, and his purpose for believers is that we might experience abundant eternal life (10:10).

John explained Jewish customs, translated Jewish names, and located Palestinian sites. These facts suggest that he was writing for Gentile readers outside Palestine. Furthermore the prologue seems addressed to readers who thought in Greek categories. John's inclusion of the Greeks who showed interest in seeing Jesus (12:20-22) may also suggest that he wrote with them in view. Because of John's general purposes it seems best to conclude that the original readers were primarily Gentile Christians and Gentile unbelievers.²⁵

"By the use of personal reminiscences interpreted in the light of a long life of devotion to Christ and by numerous episodes that generally had not been used in the Gospel tradition, whether written or oral, John created a new and different approach to understanding Jesus' person. John's readers were primarily second-generation Christians he was familiar with and to whom he seemed patriarchal."²⁶

The writer did not indicate the geographical location of the original recipients of his Gospel. This was undoubtedly intentional since the message of John has universal appeal. Perhaps its first readers lived in the Roman province of Asia the capital of which was Ephesus.

Summary of Gospel Introductions
Gospel	Matthew	Mark	Luke	John
Date	40-70probably 40s	63-70probably 60s	57-59probably 50s	65-95probably 90s
Origin	Palestine	Rome	Caesarea	Ephesus
Audience	Jews	Romans	Greeks	Gentiles
Emphasis	King	Servant	Man	God

Message²⁷

In one sense the Gospel of John is more profound than the Synoptics. It is the most difficult Gospel for most expositors to preach and to teach for reasons that will become evident as we study it. In another sense, however, the fourth Gospel is the easiest Gospel to understand. Leon Morris wrote that it is a pool in which a child can wade and an elephant can swim.²⁸ It is both simple and profound. It clarifies some things that the Synoptics leave as mysteries.

What are these mysteries? Matthew presents Jesus as the King, but it does not articulate the reason for Jesus' great authority. John does. Mark presents Jesus as the Servant, but it does not account for His depth of consecration to God. John does. Luke presents Jesus as the perfect Man, but it does not explain His uniqueness from the rest of humankind. John does.

The Gospel of John reveals answers to the mysteries about Jesus that the Synoptics leave hidden. It is therefore an apocalypse, an unveiling similar to the Book of Revelation in this respect. The Book of Revelation is the climax of biblical Christology. The Gospel of John plays that part among the Gospels. It is a revelation of the person of Jesus Christ more than any of the others. John told us that it would be this in his prologue (1:1-18).

The statement of the message of this Gospel occurs in 1:18: "No man has seen God at any time; the only begotten God, who is in the bosom of the Father, He has explained Him." John claimed that Jesus was the explanation of God the Father. This Gospel presents Jesus as the One who manifested God to humankind. This book then stresses the revelation of the truth about God.

Mankind has constantly sought to represent God in some way. We want to know what God is like. Ideas about God that do not come from the revelation of Himself in Jesus Christ are idolatrous. They create a false view of God. Typically human beings without divine revelation have imagined God as being an immense version of themselves, a projection of human personality into cosmic proportions. God's revelation of Himself, however, involved the limitation of Himself to humanity, the exact opposite approach. This is what God did in the Incarnation. God's revelations are often the exact opposite of what one would expect.

John presented Jesus as the Son of God. He wanted his readers to view Jesus and to see God. In the tears of Jesus, we should see what causes God sorrow. In the compassion of Jesus, we should see how God cares for His own. In the anger of Jesus, we should see what God hates.

What do we learn about God from Jesus in John? The prologue gives us the essential answer, and the body of the book explains this answer with various illustrations from Jesus' ministry. The prologue tells us that Jesus has manifested the glory of God by revealing two things about Him: His grace and His truth (1:14). All that Jesus revealed about God that this Gospel narrates is contractible into these two words. Notice first the revelation of grace in this Gospel.

The Gospel of John presents God as a gracious person. Behind His gracious dealings lies a heart of love. There are probably hundreds of evidences of God's love resulting in gracious action in this book. Let us note just the evidence of these qualities in the seven signs that John chose to record.

The miracle of changing water into wine (ch. 2) shows God's concern for marital joy. The healing of the official's son (ch. 4) shows God's desire that people experience family unity. The healing of the paralytic (ch. 5) shows God's grace in providing physical restoration. The feeding of the 5000 (ch. 6) shows God's love in providing material needs. The miracle of Jesus walking on the water (ch. 6) shows God's desire that people enjoy supernatural peace. The healing of the man born blind (ch. 9) illustrates God's desire that we have true understanding. The raising of Lazarus (ch. 11) shows God's grace in providing new life. All these miracles are revelations of God's love manifesting itself in gracious behavior toward us in our various needs. These are only the most obvious manifestations of God's grace in this book.

This Gospel also reveals that God is a God of truth. Another one of God's attributes that we see revealed in this Gospel lies behind the truth that we see revealed in this Gospel. That attribute is His holiness. The figure that John used to describe God's holiness is light. Light is a common figure for God's holiness in the Old Testament too. The principle of God's holiness governs the passion of His love.

Jesus' great works in John reveal God's love and His great words reveal God's truth. Let us select seven of the great "I am" claims of Jesus as illustrations of the various aspects of the truth that Jesus revealed about God. All these claims point to God as the source and to Jesus as the mediator of things having to do with truth.

The bread of life claim (ch. 6) points to God as the source of true sustenance. The light of the world claim (ch. 9) points to God as the source of true illumination. The door claim (ch. 10) points to God as the source of true security. The good shepherd claim (ch. 10) points to God as the source of true care. The resurrection and the life claim (ch. 11) points to God as the source of true life. The way, the truth, and the life claim (ch. 14) points to God as the source of true authority. The vine claim (ch. 15) points to God as the source of true fruitfulness. All of these claims pointed directly to Jesus as the mediator, but they also pointed beyond Him to God the Father. They were revelations of the truth concerning God.

These are all further revelations of the character of God introduced first in Exodus 3 where God began to reveal Himself as "I am." The Law of Moses was an initial revelation about God. The revelation that Jesus Christ brought was a further, fuller, and final revelation of the grace and truth that characterize God (1:17). These revelations find their most comprehensive expression in the fourth Gospel.

What are the implications of the revelation in this Gospel? First, such a revelation calls for worship.

In the Old Testament, God revealed Himself and dwelt among His people through the tabernacle. In the Incarnation, God revealed Himself and dwelt among His people through His Son (1:14). The tabernacle was the place where God revealed Himself and around which His people congregated to worship Him in response. The Son of God is the person through whom God has now given the greatest and fullest revelation of Himself and around whom we now bow in worship.

Second, such a revelation calls for service. Under the old Mosaic economy, worship prepared God's people to serve Him. Their service consisted of carrying out His mission for them in the world. The revelation of God should always result in service as well as worship (cf. Isa. 6:1-8). When we learn who God is as we study this Gospel, our reaction should not only be worship but service. This is true of the church as a whole and of every individual believer in it. Thomas' ascription of worship (20:28) was only preliminary to his fulfilling God's mission for him (20:21-23). Worship should never be an end in itself. Even in heaven we will serve as well as worship God (Rev. 22:3).

As recipients of this revelation of God, our lives too should be notable for grace and truth. These qualities should not only be the themes of our worship. They should also be the trademarks of our service. Truth and holiness should mark our words and motives. Graciousness should stamp our works as we deal with people. If they do not, we have not yet comprehended the revelation of God that Jesus came to bring to His own. Sloppy graciousness jeopardizes truthfulness, and rigid truthfulness endangers graciousness. Jesus illustrated the balance.

This Gospel has a strong appeal to the unsaved as well. John wrote it specifically to bring the light of revelation about Jesus' true identity to those who sit in spiritual darkness (20:30-31). The knowledge of who Jesus really is is the key to the knowledge of who God really is. Therefore our service must not only bear the marks of certain characteristics, namely grace and truth, but it must also communicate a specific content: who Jesus is. People need to consider who Jesus is. There is no better way for them to do this than by reading this Gospel. Remember the stated purpose of this book (20:30-31). Use it as an evangelistic tool.

Constable: John (Outline)

Outline

I. Prologue 1:1-18

A. The preincarnate Word 1:1-5

B. The witness of John the Baptist 1:6-8

C. The appearance of the Light 1:9-13

D. The incarnation of the Word 1:14-18

II. Jesus' public ministry 1:19-12:50

A. The prelude to Jesus' public ministry 1:19-51

1. John the Baptist's veiled testimony to Jesus 1:19-28

2. John the Baptist's open identification of Jesus 1:29-34

3. The response to John the Baptist's witness 1:35-42

4. The witness of Philip and Andrew 1:43-51

B. Jesus' early Galilean ministry 2:1-12

1. The first sign: changing water to wine 2:1-11

2. Jesus' initial stay in Capernaum 2:12

C. Jesus' first visit to Jerusalem 2:13-3:36

1. The first cleansing of the temple 2:13-22

2. Initial response to Jesus in Jerusalem 2:23-25

3. Jesus' conversation with Nicodemus 3:1-21

4. John the Baptist's reaction to Jesus' ministry 3:22-30

5. The explanation of Jesus' preeminence 3:31-36

D. Jesus' ministry in Samaria 4:1-42

1. The interview with the Samaritan woman 4:1-26

2. Jesus' explanation of evangelistic ministry 4:27-38

3. The response to Jesus in Samaria 4:39-42

E. Jesus' resumption of His Galilean ministry 4:43-54

1. Jesus' return to Galilee 4:43-45

2. The second sign: healing the official's son 4:46-54

F. Jesus' second visit to Jerusalem ch. 5

1. The third sign: healing the paralytic 5:1-9

2. The antagonism of the Jewish authorities 5:10-18

3. The Son's equality with the Father 5:19-29

4. The Father's witness to the Son 5:30-47

G. Jesus' later Galilean ministry 6:1-7:9

1. The fourth sign: feeding the 5,000 6:1-15

2. The fifth sign: walking on the water 6:16-21

3. The bread of life discourse 6:22-59

4. The responses to the bread of life discourse 6:60-7:9

H. Jesus' third visit to Jerusalem 7:10-10:42

1. The controversy surrounding Jesus 7:10-13

2. Jesus' ministry at the feast of Tabernacles 7:14-44

3. The unbelief of the Jewish leaders 7:45-52

[4. The woman caught in adultery 7:53-8:11]

5. The light of the world discourse 8:12-59

6. The sixth sign: healing a man born blind ch. 9

7. The good shepherd discourse 10:1-21

8. The confrontation at the feast of Dedication 10:22-42

I. The conclusion of Jesus' public ministry chs. 11-12

1. The seventh sign: raising Lazarus 11:1-44

2. The responses to the raising of Lazarus 11:45-57

3. Mary's anointing of Jesus 12:1-8

4. The official antagonism toward Lazarus 12:9-11

5. Jesus' triumphal entry 12:12-19

6. Jesus' announcement of His death 12:20-36

7. The unbelief of Israel 12:37-50

III. Jesus' private ministry chs. 13-17

A. The Last Supper 13:1-30

1. Jesus' washing of the disciples' feet 13:1-20

2. Jesus' announcement of His betrayal 13:21-30

B. The Upper Room Discourse 13:31-16:33

1. The new commandment 13:31-35

2. Peter's profession of loyalty 13:36-38

3. Jesus' comforting revelation in view of His departure 14:1-24

4. The promise of future understanding 14:25-31

5. The importance of abiding in Jesus 15:1-16

6. The warning about opposition from the world 15:17-27

7. The clarification of the future 16:1-24

8. The clarification of Jesus' destination 16:25-33

C. Jesus' high priestly prayer ch. 17

1. Jesus' requests for Himself 17:1-5

2. Jesus' requests for the Eleven 17:6-19

3. Jesus' requests for future believers 17:20-26

IV. Jesus' passion ministry chs. 18-20

A. Jesus' presentation of Himself to His enemies 18:1-11

B. Jesus' religious trial 18:12-27

1. The arrest of Jesus and the identification of the high priests 18:12-14

2. The entrance of two disciples into the high priests' courtyard and Peter's first denial 18:15-18

3. Annas' interrogation of Jesus 18:19-24

4. Peter's second and third denials of Jesus 18:25-27

C. Jesus' civil trial 18:28-19:16

1. The Jews' charge against Jesus 18:28-32

2. The question of Jesus' kingship 18:33-38a

3. The Jews' request for Barabbas 18:38b-40

4. The sentencing of Jesus 19:1-16

D. Jesus' crucifixion 19:17-30

1. Jesus' journey to Golgotha 19:17

2. The men crucified with Jesus 19:18

3. The inscription over Jesus' cross 19:19-22

4. The distribution of Jesus' garments 19:23-24

5. Jesus' provision for His mother 19:25-27

6. The death of Jesus 19:28-30

E. The treatment of Jesus' body 19:31-42

1. The removal of Jesus' body from the cross 19:31-37

2. The burial of Jesus 19:38-42

F. Jesus' resurrection 20:1-29

1. The discovery of Peter and John 20:1-9

2. The discovery of Mary Magdalene 20:10-18

3. The appearance to the Eleven minus Thomas on Easter evening 20:19-23

4. The transformed faith of Thomas 20:24-29

G. The purpose of this Gospel 20:30-31

V. Epilogue ch. 21

A. Jesus' appearance to seven disciples in Galilee 21:1-14

B. Jesus' teachings about motivation for service 21:15-23

C. The writer's postscript 21:24-25

Constable: John

John

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Johnston, George. The Spirit-Paraclete in the Gospel of John. Vol. 12 in the Society for New Testament Studies Monograph series. Cambridge: Cambridge University Press, 1970.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews and The Wars of the Jews. London: T. Nelson and Sons, 1866.

Kysar, Robert. John. Augsburg Commentary on the New Testament series. Minneapolis: Augsburg Publishing House, 1986.

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_____. The Gospel According to John: Revised Edition. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995.

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_____. S.v. "Spikenard," by W. E. Shewell-Cooper.

Copyright 2003 by Thomas L. Constable

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Haydock: John (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. JOHN.

INTRODUCTION

St. John, the evangelist, a native of Bathsaida, in Galilee, was the son of Zebedee and Salome. He was by profession a fisherman. Our Lord gave to John, and to James, his brother, the surname of Boanerges, or, sons of thunder; most probably for their great zeal, and for their soliciting permission to call fire from heaven to destroy the city of the Samaritans, who refused to receive their Master. St. John is supposed to have been called to the apostleship younger than any of the other apostles, not being more than twenty-five or twenty-six years old. The Fathers teach that he never married. Our Lord had for him a particular regard, of which he gave the most marked proofs at the moment of his expiring on the cross, by intrusting to his care his virgin Mother. He is the only one of the apostles that did not leave his divine Master in his passion and death. In the reign of Domitian, he was conveyed to Rome, and thrown into a caldron of boiling oil, from which he came out unhurt. He was afterwards banished to the island of Patmos, where he wrote his book of Revelations; and, according to some, his Gospel. Tota antiquitas in eo abunde consentit, quod Domitianus exilii Joannis auctor fuerit. (Lampe. Proleg. lib. i. cap. 4.) --- In his gospel, St. John omits very many leading facts and circumstances mentioned by the other three evangelists, supposing his readers sufficiently instructed in points which his silence approved. It is universally agreed, that St. John had seen and approved of the other three gospels. (St. Hier. [St. Jerome,] de vir. illust. Eusebius, lib. iii, chap. 24.) --- St. Luke, says a learned author, seems to have had more learning than any other of the evangelists, and his language is more varied, copious, and pure. This superiority in style may perhaps be owing to his longer residence in Greece, and greater acquaintance with Gentiles of good education. --- St. Denis, of Alexandria, found in the gospel of St. John, elegance and precision of language, not only in the choice and arrangement of expressions, but also in his mode of reasoning and construction. We find here, says this saint, nothing barbarous and improper, nothing even low and vulgar; insomuch, that God not only seems to have given him light and knowledge, but also the means of well clothing his conceptions. (Dion. Alex. [Denis of Alexandria] apud Euseb. lib. vii, chap. 25.) --- Our critics do not join with St. Denis. They generally conceive St. John, with respect to language, as the least correct of the writers of the New Testament. His style argues a great want of those advantages which result from a learned education: but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths, by the supernatural lights, by the depth of the mysteries, by the superexcellency of the matter, by the solidity of his thoughts, and importance of his instructions. The Holy Ghost, who made choice of him, and filled him with infused wisdom, is much above human philosophy and the art of rhetoric. He possesses, in a most sovereign degree, the talent of carrying light and conviction to the mind, and warmth to the heart. He instructs, convinces, and persuades, without the aid of art or eloquence. --- St. John is properly compared to the eagle, because in his first flight he ascends above all sublunary objects, and does not stop till he meets the throne of the Almighty. He is so sententious, says St. Ambrose, that he gives us as many mysteries as words. (De Sacram. lib. iii, chap. 2) --- From Patmos our saint returned to Ephesus, where he died. (Euseb. lib. iii. hist. eccles.) --- It is said that the original gospel was preserved in the church of Ephesus till the seventh age [century], at least till the fourth; for St. Peter, of Alexandria, cites it. See Chron. Alex. and manuscript fragment. de paschate apud Petav. et Usher. --- Besides the gospel, we have of St. John three epistles and the Book of Revelations; and though other productions have been palmed on the world under the name of our evangelist, the Catholic Church only approves of those above specified. Ancient Fathers have given him the name of the Theologian: a title his gospel, and particularly the first chapter, deserves. Polycratus, bishop of Ephesus, tells us that St. John carried on his forehead a plate of gold, as priest of Jesus Christ, to honour the priesthood of the new law, in imitation of the high priests of the Jews. (Polycr. apud Euseb. liv. v, chap. 24.) --- This gospel was written in Greek, about the end of the first hundred years from Christ's nativity, at the request of the bishops of the Lesser Asia [Asia Minor], against the Cerinthians and the Ebionites, and those heretics, or Antichrists, as St. John calls them, (1 John iv. 3.) who pretended that Jesus was a mere man, who had no being or existence before he was born of Joseph and Mary. The blasphemies of these heretics had divers abettors in the first three ages [centuries], as Carpocrates, Artemon, the two Theodotus, Paul of Samosata, Sabellius, and some others; on whom, see St. Irenæus, St. Epiphanius, St. Augustine, &c. To these succeeded, in the beginning of the fourth century, Arius, of Alexandria, and the different branches of the blasphemous Arian sect. They allowed that Jesus Christ had a being before he was born of Mary; that he was made and created before all other creatures, and was more perfect than any of them; but still that he was no more than a creature: that he had a beginning, and that there was a time when he was not: that he was not properly God, or the God, not the same God, nor had the same substance and nature, with the eternal Father and Creator of all things. This heresy was condemned by the Church in the first General Council, at Nice, ann. 325. --- After the Arians rose up the Macedonians, who denied the divinity of the Holy Ghost; and afterwards the Nestorians, Eutychians, &c. In every age pride and ignorance have produced some heresies; for, as the Apostle says, (1 Corinthians xi. 19.) there must be heresies. Towards the beginning of the sixteenth age [century] Luther, Zuinglius, Calvin, &c. set themselves up for reformers, even of that general and Catholic faith which they found every where taught, and believed in all Christian Churches. Luther owns that he was then alone, the only one of his communion, (if so it may be called); yet none of these called in question the mysteries of the Trinity, or of the Incarnation. --- But not many years after, came the blasphemous sect of the Socinians, so called from Lælius and Faustus Socini. These, and their followers, renewed the condemned errors of the Arians. We scarce find any thing new in the systems of these men, who would pass for somebody, like Theodas, Acts v. 36.; or who, like Simon, the magician, and first heretic, would be looked upon as great men, and great wits, by daring to be free-thinkers, and thereby bold blasphemers. --- To do justice to Calvin, he did not think these Socinians fit to live in any Christian society: and therefore he got Michael Servetus burnt alive at Geneva, ann. 1553; and Valentinus Gentilis, one of the same sect, was beheaded at Berne, ann. 1565. I must needs say, it seems an easier matter to excuse the warm sharp zeal of Calvin, and his Swiss brethren, in persecuting to death these Socinians with sword and faggot, than to shew with what justice and equity these men could be put to death, who followed the very same principle, and the only rule of faith; i.e. Scriptures expounded by every man's private reason, or private spirit; which the pretended Reformers, all of them, maintain with as much warmth as ever, to the very day. --- Heretics in all ages have wrested the sense of the Scriptures, to make them seem to favour their errors: and by what we see so frequently happen, it is no hard matter for men who have but a moderate share of wit and sophistry, by their licentious fancies and arbitrary expositions, to turn, change, and pervert Scripture texts, and to transform almost any thing into any thing, says Dr. Hammond, on the second chapter of St. John's Revelation. But I need not fear to say, this never appeared so visibly as in these last two hundred years; the truth of which no one can doubt, who reads the History of the Variations, written by the learned bishop of Meaux. --- These late Reformers seem to make a great part of their religion consist in reading, or having at least the Bible in their mother-tongue. The number of translations into vulgar languages, with many considerable differences, is strangely multiplied. Every one rashly claims a right to expound them according to his private judgment, or his private spirit. And what is the consequence of this; but that as men's judgments and their private interpretations are different, so in a great measure are the articles of their creed and belief? --- The Scriptures, in which are contained the revealed mysteries of divine faith, are, without all doubt, the most excellent of all writings: these divers volumes, written by men inspired from God, contained not the words of men, but the word of God, which can save our souls: (1 Thessalonians ii. 13. and James i. 21.) but then they ought to be read, even by the learned, with the spirit of humility; with a fear of mistaking the true sense, as so many have done; with a due submission to the Catholic Church, which Christ himself commanded us to hear and obey. This we might learn from the Scripture itself. The apostle told the Corinthians, that even in those days there were many who corrupted and adulterated the word of God. (2 Corinthians ii. 17.) St. Peter gives us this admonition: that in the Epistles of St. Paul, are some things hard to understand, which the unlearned and the unstable wrest, as they do also the other Scriptures, to their own destruction. --- It was merely to prevent and remedy this abuse of the best of books, that it was judged necessary to forbid the ignorant to read the Scriptures in vulgar languages, without the advice and permission of their pastors and spiritual guides, whom Christ appointed to govern his Church. (Acts xx. 28.) The learned University of Paris, 1525, at that time, and in those circumstances, judged the said prohibition necessary: and whosoever hath had any discourses with persons of different religions and persuasions in our kingdom, especially with Anabaptists, Quakers, and such as pretend to expound the Scriptures, either by their private reason or by the private spirit, will, I am confident, be fully convinced that the just motives of the said prohibition subsist to this very day. Ignorant men and women turn Scripture texts to the errors of their private sects, and wrest them to their own perdition; as the very best of remedies prove pernicious and fatal to those who know not their virtues, nor how to use them, and apply them. --- They might learn from the Acts of the Apostles, (Chap. xv.) that as soon as a doubt and dispute was raised, whether the Gentiles converted by the apostles, were obliged to observe any of the ceremonies of the law of Moses, this first controversy about religion was not decided by the private judgment, or private spirit, even of those apostolical preachers, but by an assembly or council of the apostles and bishops, held at Jerusalem; as appears by the letter of the council sent to the Christians at Antioch. It hath seemed good to the Holy Ghost, and to us, &c. to us, whom Christ promised to direct by the Spirit of truth; with whom, he assured us, he would remain to the end of the world. --- The very same method, as it is evident by the annals of Church history, hath been practised to the very time, and will be to the end of the world. It is the rule grounded on the command and promises of Christ, when he founded and established the Christian Church. All disputes about the sense of the Scriptures, and about points of the Christian belief, have been always decided by the successors of St. Peter, and the other apostles; even by general councils, when judged necessary: and they who, like Arius, obstinately refused to submit their private judgment to that of the Catholic Church, were always condemned, excommunicated, and cut off from the communion of the Church of Christ. --- Nor is this rule and this submission to be understood of the ignorant and unlearned only, but also of men accomplished in all kind of learning. The ignorant fall into errors for want of knowledge, and the learned are many times blinded by their pride and self-conceit. The sublime and profound mysteries, such as the Trinity, the Incarnation of the eternal Son of God, the manner of Christ's presence in the holy sacrament, are certainly above the reach of man's weak reason and capacity; much less are they the object of our senses, which are so often deceived. Let every reader of the sacred volumes, who pretends to be a competent judge of the sense, and of the truths revealed in them, reflect on the words which he finds in Isaias: (Chap. lv. 8, 9) For my thoughts are not your thoughts; nor your ways my ways, saith the Lord. For as the heavens are exalted above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts. How then shall any one, by his private reason, pretend to judge, to know, to demonstrate, what is possible or impossible to the incomprehensible power of God? --- A self-conceited Socinian, big with the opinion he has of his own wit and knowledge, will boldly tell us, that to say or believe that three distinct persons are one and the same God, is a manifest contradiction. Must we believe him? Or the Christian Catholic Church, in all ages? That is, against the greatest authority upon earth: whether we consider the Church as the most illustrious society and body of men; or whether we consider the same Church as under the protection of Christ and his divine promises, to teach them all truth to the end of the world. Besides this, experience itself should make the said Socinian distrust his own judgment as to such a pretended contradiction, when he finds that the brightest wits, and most subtle philosophers, after all their study and search of natural causes and effects, for so many hundred years, by the light of their reason could never yet account for the most common and obvious things in nature, such as are the parts of matter, and extension, local motion, and the production of numberless vegetables and animals, which we see happen, but know not how. See the author of a short answer to the late Dr. Clark and Mr. Whiston, concerning the divinity of the Son of God, and of the Holy Ghost. An. 1729. --- The latest writers among the pretended Reformers hesitate not to tell us, that what the Church and its councils have declared, as to Christ's real presence in the holy sacrament, is contradicted by all our senses; as if our senses, which are so often mistaken, were the supreme and only judges of such hidden mysteries. Another tells us, that for Christ to be truly and really present in many places, in ten thousand places at once, is a thing impossible in nature and reason; and his demonstrative proof is, that he knows it to be impossible. With this vain presumption, he runs on to this length of extravagant rashness, and boldly pronounces, that should he find such a proposition in the Bible, nay, though with his eyes he should see a man raise the dead, and declare that proposition true, he could not believe it: and merely because he knows it impossible: which is no more than to say, that it does not seem possible to his weak reason. I do not find that he offers to bring any other proof, but that it is contrary to his senses, and that God cannot assert a contradiction. And why must we take it for a contradiction, only because he tells us, he knows it to be so? It was certainly the safest way for him, to bring no reasons to shew it impossible to the infinite and incomprehensible power of the Almighty: this vain attempt would only have given new occasions to his learned antagonist, the author of the Single Combat, to expose his weakness even more than he has done. --- May not every Unitarian, every Arian, every Socinian, every Latitudinarian, every Free-thinker, tell us the same? And if this be a sufficient plea, none of them can be condemned of heresy or error. Calvin could never silence Servetus, (unless it were by lighting faggots round him) if he did but say, I know that three distinct persons cannot be one and the same God. It is a contradiction, and God cannot assert a contradiction. I know that the Son cannot be the same God with the Father. It is a contradiction, and therefore impossible. So that though I find clear texts in the Scriptures, that three give testimony in heaven, the Father, the Word, and the Holy Ghost: and these three are one: though Christ, the Son of God, tells us, that he and the Father are one, or one thing; nay, though I should with my own eyes, see men raise the dead to confirm these mysteries, (as many are recorded to have done) and declare them to be revealed divine truths, I cannot believe them, because I know them to be false, to be nonsense, to be contradictions to reason and nature. The like the Free-thinker may tell us, with the Pelagians, as to the existence of original sin, that all men should become liable to eternal death for Adam's sinning; with the Manicheans, that men cannot have free will to do, or abstain from, sinful actions, and yet God know infallibly from eternity what they will do; with the Origenists, that God, who is infinite goodness itself, will not punish sinners eternally, for yielding to what the inclinations of their corrupt nature prompt them. They have the same right to tell all Christendom, that they know these pretended revealed mysteries to be nonsense, impossibilities, and contradictions. And every man's private judgment, when, with an air of confidence, he says, I know it, must pass for infallible; though he will not hear of the Catholic Church being infallible, under the promises of our Saviour, Christ. --- But to conclude this preface, already much longer than I designed, reason itself, as well as the experience we have of our own weak understanding, from the little we know even of natural things, might preserve every sober thinking man from such extravagant presumption, pride and self-conceited rashness, as to pretend to measure God's almighty and incomprehensible power by the narrow and shallow capacity of human understanding, or to know what is possible or impossible for Him that made all things out of nothing. In fine, let not human understanding exalt itself against the knowledge of God, but bring into a rational captivity and submission every thought to the obedience of Christ. Let every one humbly acknowledge with the great St. Augustine, whose learning and capacity, modestly speaking, were not inferior to those of any of those bold and rash pretenders to knowledge, that God can certainly do more than we can understand. Let us reflect with St. Gregory of Nazianzus (Orat. xxxvii. p. 597. C.) that if we know not the things under our feet, we must not pretend to fathom the profound mysteries of God. [1] --- And, in the mean time, let us pray for those who are thus tossed to and fro with every wind and blast of different doctrines, (Ephesians iv. 14.) that God, of his infinite mercy, would enlighten their weak and blinded understanding with the light of the one true faith, and bring them to the one fold of his Catholic Church. (Witham)

____________________

[1] Naz. Orat. xxxvii. Greek: Mede ta en posin eidenai dunamenoi ... me theou bathesin embateuein.

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Gill: John (Book Introduction)

INTRODUCTION TO JOHN

The author of this Gospel is John, the son of Zebedee and Salome, the brother of James the greater; he outlived the rest of the disciples, and wrote this Gospel after the other evangelists; and in it many things are recorded, which are not in the other Gospels; as various discourses of Christ, and miracles done by him; several incidents in his life, and circumstances that attended his sufferings and death: the occasion of it is generally thought to be the errors of Ebion and Cerinthus, who denied the divinity of Christ, asserted he was a mere man, and that he did not exist before his incarnation; and the design of it is to confute them: and it is easy to observe, that he begins his Gospel with the divinity of Christ; asserts him to be God, and proves him to be truly and properly so, by the works of creation, which were wrought by him, as well as shows that he was really man. Clemens ^a calls this Gospel of John, pneumatikon euaggelion "a spiritual Gospel", as indeed it is; consisting of the spiritual discourses of our Lord, on various occasions, both at the beginning, and in the course of his ministry, and especially a little before his sufferings and death: and the same writer observes, that John, the last of the evangelists, considering that in the other Gospels were declared the things relating to the body of Christ, that is, to him, as he was after the flesh; to his genealogy and birth as man; to what was done to him, or by him, in his infancy; to his baptism, temptations, journeys, &c. at the request of his familiar friends, and moved by the Spirit of God, composed this Gospel. Moreover, it is observed by some ^b, that the other three evangelists only record what was done by Christ, in one year after John the Baptist was cast into prison, as appears from Mat 4:12 wherefore John, at the entreaty of his friends, put these things into his Gospel, which were done or said by Christ, before John was cast into prison. He was called very early by Christ, though young; and was with him throughout the whole of his ministry, and was an eye and ear witness of what he here relates, and his testimony is to be received; he was the beloved disciple, he leaned on the bosom of Jesus, and had great intimacy with him; and might be privy to some things, which others were not acquainted with; and though he was a Galilean, and an unlearned man, Act 4:13 yet being endowed with the extraordinary gifts of the Spirit, he was abundantly qualified to write this book: for what some ancient writers ^c say of him, that he was a priest, and wore a plate, that is, of gold upon his forehead, cannot be true, since he was not of the tribe of Levi; and besides, only the high priest wore that upon his mitre; unless they mean, as seems most likely, that he was a Christian bishop: perhaps the mistake may arise from John the Baptist, who was of the priestly order, and is called by some Jewish writers ^d, John the high priest. When and where this Gospel was written, is not certain; some say in ^e Asia, after he had wrote his Revelation in Patmos; and others say particularly, that it was wrote at Ephesus; the title of it in the Syriac version, signifies much, which runs thus;

"the holy Gospel, the preaching of John, which he spoke and published in Greek at Ephesus.''

And to the same purpose is the title of it in the Persic version;

"the Gospel of John, one of the twelve apostles, which was spoken in the city of Ephesus, in the Greek Roman tongue.''

College: John (Book Introduction)

PREFACE

INTRODUCTION

Even the casual reader of the New Testament will notice that the first three accounts of Jesus' life are generally similar in their overall story line, whereas the fourth Gospel (John) is quite different. Scholars refer to Matthew, Mark, and Luke as the Synoptic Gospels (Synoptic = "seen together" or "as parallel") because of their similarities, but John is called, well . . . John (no special name). It is part of the New Testament collection known as the Johannine Writings (John, 1, 2, 3 John, and Revelation).

The differences between the Synoptic Gospels and the Gospel of John are readily apparent to the alert reader. For example the Synoptics all present one major trip of Jesus from Galilee to Jerusalem, whereas John portrays Jesus as being in Judea and Jerusalem often. Indeed, for John the primary ministry of Jesus seems to be in Judea rather than the Galilean setting of the Synoptics. Another difference is seen in John's lack of true parables in his recorded teachings of Jesus. In the Synoptics, parables are the characteristic form of Jesus' teaching, with the often repeated introduction, "Jesus told them a parable, saying, 'the kingdom of God is like this . . . .'" John is also loaded with characters we do not find in the Synoptics: Nicodemus, the Samaritan woman at the well, and Lazarus, just to name a few. Furthermore, some of our most memorable Gospel phrases are not found in the Synoptics, but only in John: "In the beginning was the Word." "Behold the Lamb of God!" "God so loved the world that he gave his only Son." "I am the way, the truth, and the life." "I am the vine." "What is truth?" "It is finished!" "So send I you." By some estimates about 90% of the material found in John is not found in the Synoptic Gospels.

Christian scholars have noticed these differences from ancient times. Clement of Alexandria, writing approximately AD 185, called John the "spiritual Gospel." By this, Clement did not mean that John was nonhistorical, but that John was more concerned with internal, spiritual matters. In the more recent past overly critical scholars have pronounced the differences between John and the Synoptics to be irreconcilable and concluded that John is, in effect, the first commentary on the Gospels. This assumption (that John is historical fiction) exists in many commentaries of previous generations and is still held by some today. In general, though, current scholarship is much less certain about the nonhistorical character of John. In this commentary we assume that John relates a historically reliable version of the life, death, and resurrection of Jesus, albeit quite different from that of the Synoptic Gospels. These differences are part of what makes the study of this book so fascinating and will be discussed at the appropriate places through the commentary.

WHO IS THE AUTHOR?

We have been writing as if we knew for sure that John was the author of this Gospel. But this begs the question, how do we know for sure that John wrote it, and if so, which John was this? To answer the first question in complete honesty, we do not know for sure who wrote this book, for it was published anonymously in line with the publishing standards of the ancient world. We do have some very early witnesses to John as the author, however. The so-called "Muratorian Canon" (date disputed, but probably AD 150-200) says, "John, one of the disciples, wrote the fourth book of the Gospel." An early church leader by the name of Irenaeus (AD 185) is also an important witness. Tradition claims that Irenaeus was a student of Polycarp of Smyrna, and that Polycarp was a student of John himself. This means that Irenaeus is only one generation of believers removed from John, which gives added weight to what he writes. Irenaeus states in no uncertain terms that John was the author of the Fourth Gospel (in his book Against Heresies 3.1.1).

Some scholars have suggested, however, that the author of the Fourth Gospel was indeed a man named John, but not John the Apostle. It is true that there were other early Christian leaders named John, and it is possible that one of them is the true author of the Fourth Gospel. This issue may be addressed by determining the identity of the so-called "beloved disciple" within the book of John.

In John 21:20-24 the "disciple whom Jesus loved" is said to be the author of the book. If we work backwards through the book, we encounter the beloved disciple in other places. He is the one who recognizes Jesus after the resurrection during the miraculous catch of fish (21:7). Jesus entrusts the care for his mother, Mary, to this disciple while hanging on the cross (19:26-27). This disciple reclines next to Jesus at the Last Supper (13:23, 25). The beloved disciple is intended to be seen in some places where he is simply called the "other disciple." He is the one who races Peter to the tomb on Easter morning, and arrives first (20:3-5, probably indicating that he was younger than Peter). It is the "other disciple" who gains entrance for Peter and himself into the high priest's courtyard during the interrogation of Jesus (18:15-16). The "other disciple" may also be the unnamed disciple of John the Baptist who, along with Andrew, is pointed to Jesus by the Baptist himself (1:35-40).

The intimacy the beloved disciple has with Jesus points to one of the inner circle of disciples. In the Synoptic Gospels, this "inner circle" is pictured as Peter, James, and John. Peter is clearly not the author of the Fourth Gospel, because he is often portrayed as being with the "beloved disciple." James is an unlikely candidate, because he suffers early martyrdom at the hands of Herod Agrippa I (Acts 12:2). This leaves only John the Apostle, the son of Zebedee, the brother of James. This case is somewhat strengthened by the fact that the Apostle John is named nowhere in the Fourth Gospel (nor is James, the only reference being to the "sons of Zebedee" at 21:2). It is not easy to understand why any other early Christian writer would have omitted the name of such a prominent Apostle. The solution to the mystery is that we are intended to see John himself as the author, and that he does not mention himself except as the "beloved disciple" or the "other disciple." We should also note that this is not an expression of pride (he "loved me best"). It is an expression of deep humility, wonderment, and thankfulness on the part of the author: Jesus loved me, even me?!

WHEN AND WHERE WAS IT WRITTEN?

Many locations have been suggested as the place of composition for the Gospel of John, but the traditional site is the city of Ephesus. The ruins of Ephesus are in southwestern Turkey, near the modern city of Kusadasi. Ephesus was one of the largest and most important cities of the Roman Empire in the first century. Ephesus was the site of the Temple of Artemis (sometimes incorrectly called the Temple of Diana, see Acts 19:28). This temple was recognized as one of the seven wonders of the ancient world according to the Greek geographer, Strabo. This large city (perhaps as many as 500,000 inhabitants) had a very mixed population. There was a strong Christian community in Ephesus, for Paul had a three-year ministry there in the AD 50s. The presence of the Temple of Artemis shows that there was also a strong pagan community, dedicated to the worship of the ancient Greek gods. Overall it was a large, cosmopolitan city, with a well-developed Greek culture. The common language of the city would have been Greek, the language of the New Testament.

Although it cannot be proven, there is strong tradition that the Apostle John, along with Mary the mother of Jesus, made his way to Ephesus sometime after the destruction of Jerusalem in AD 70. John, at least, was probably in Ephesus during the reign of Emperor Domitian (AD 81-96). After a few years, Domitian seems to have actively persecuted the Christian community, and this atmosphere of persecution probably forms the background for the Fourth Gospel, written sometime between AD 85-95. Also, by this time, the Jewish synagogue community had solidified in its opposition to the Christians, and Jews had to make a choice between the two. Jews who chose to believe in Jesus were "thrown out of the synagogue," a circumstance mentioned by John (9:22; 16:2).

This makes John one of the last books of the New Testament to be written, and certainly the last of the Gospels. If we theorize that John was about 20 when Jesus was crucified (AD 30), then he would have been 75-85 years old when this book was written, a very old man in the ancient world. For this and other reasons, it is likely that John had quite a bit of help in writing this book. Some scholars want to speak of the "Johannine community" or the "community of the beloved disciple" as the author, and there is some merit to this (cf. 21:24, "we know his testimony in true"). For our purposes, however, we will assume that the Apostle John, an eyewitness to many of the Gospel events, is the primary author of this book.

WHAT ARE THE CHARACTERISTICS OF JOHN?

First, we would say that the style of John's writing is simple, but its thought is profound. John is written in some of the simplest Greek in the New Testament, although this does not mean it is "bad" Greek. It uses many common words, many monosyllabic words, and relatively short sentences. Yet the message of the book is profound. Fred Craddock notes that this is a Gospel in which "a child can wade and an elephant can swim."

A second characteristic of John is that he has laid out the bulk of the book as a series of lengthy accounts of works followed by words. We can characterize these combinations as miraculous signs followed by discourses or sermons of Jesus. John has only seven miracles, five of which are not found in the Synoptic Gospels. The story of each of these miracles is told at some length, and the material of the sermon that follows is primarily material not found in the Synoptics.

A third characteristic of the Fourth Gospel is the emphasis upon the personal ministry of Jesus. John relates several one-on-one situations (e.g., Jesus with Nicodemus, chapter 3), which teach us that Jesus had an active private ministry. It was not all public preaching, although this was important, too. In John we see a Jesus who cares for people and has time for them. This has another side, however. Sometimes it emphasizes the aloneness of Jesus. He often seems to be by himself without the support of the disciples or anyone else, a solitary figure.

Fourthly, John has a highly developed theological interest. He is particularly concerned with the matter of Christology, explaining who Jesus is in relation to God. John lays stress on the divinity of Jesus, often referring to him as the Son or the Son of God. He also stresses the humanity of Jesus: he is thirsty at Sychar and weeps at the tomb of Lazarus. John develops the theme of Jesus as the Jewish Messiah, the one God sent to his people.

John also explores the nature of God the Father, particularly through the Father-Son relationship between Jesus and God. John emphasizes that faith for the Christian must be in both the Father and in the Son. And John also has a great deal of discussion about the Holy Spirit. This is found throughout the book, but particularly in the Farewell Discourses of chapters 13-17. Here the Holy Spirit is portrayed as the coming Paraclete or Advocate for the community of believers.

A fifth characteristic might also be called the purpose of John. This purpose is strongly evangelistic, to bring the readers to faith. There is a constant contrast in the Fourth Gospel between believers and unbelievers, between faith and unfaith. Toward the end of the book John lays out his purpose in very straightforward language, "These [things] are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name" (20:31).

HOW WILL THE STUDY OF JOHN

BE APPROACHED?

There are many possible ways to study John, but it is helpful to know what the primary emphasis will be in this commentary. Our main focus will be to listen carefully to what John is saying to us, to understand his intended message. This is not as easy as it may seem at first glance, for John is far removed from twentieth century English speakers. We want to know the general story, to pick up on the nuances, to be sensitive to the theological implications John is drawing out. For the most part we will not be concerned with evaluating the historical nature of John's account. When we bring historical data into the mix, it will be to help the reader understand the background of John's story, not to judge his accuracy. This is a modified narrative approach, an attempt to understand John's story as it is intended to be understood. While some may find this intolerably naïve, it is certainly the first and necessary step to a full appreciation of this marvelous book. If we can get you to listen to John carefully and hear his message, we will have succeeded in what we set out to do.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Note: There are many, many commentaries and other books related to the study of John. Dr. Bryant's favorites were the ones by Rudolf Bultmann, Barnabas Lindars, and Raymond Brown (even though he had sharp disagreements with all of them). Bultmann has a great deal of excellent material, although his theological bent makes him difficult for less advanced students. Lindars is excellent in technical discussion, but spiritually dry. Brown is wordy, but often gives great insights. I think the finest commentary on John is that of D.A. Carson. While Carson may be too conservative for some, he never avoids the hard questions and takes the time necessary to do thorough exegesis. Other outstanding choices for the more advanced student include the commentary of C.K. Barrett and George Beasley-Murray's commentary in the Word Biblical Commentary series. For the less advanced student the commentary by Paul Butler contains a wealth of accessible material, although written for an earlier generation.

Abbot, Ezra, Andrew P. Peabody, and J.B. Lightfoot. The Fourth Gospel: Evidences External and Internal of Its Johannean Authorship . London: Hodder & Stoughton, 1892.

Ashton, John. Understanding the Fourth Gospel . Oxford: Clarendon, 1991.

Bacon, Benjamin W. The Fourth Gospel in Research and Debate: A Series of Essays on Problems Concerning the Origin and Value of the Anonymous Writings Attributed to the Apostle John . New York: Moffatt, 1910.

. The Gospel of the Hellenists . New York: Holt, n.d., c.1933.

Barclay, William. The Gospel of John . The Daily Study Bible Series. Philadelphia: Westminster, 1956.

Barrett, C.K. The Gospel according to St. John . Second Edition. Philadelphia: Westminster, 1978.

. The Gospel of John and Judaism . Philadelphia: Fortress, 1975.

Bauer, Walter. Das Johannesevangelium . Tübingen: Mohr, 1925.

Beasley-Murray, George R. John . Word Biblical Commentary 36. Waco: Word, 1987.

Bernard, John H. A Critical and Exegetical Commentary on the Gospel According to St. John. 2 volumes. International Critical Commentary. Edinburgh: T&T Clark, 1928.

Blomberg, Craig L. Jesus and the Gospels. Nashville: Broadman & Holman, 1997.

Boice, James M. Witness and Revelation in the Gospel of John . Grand Rapids: Eerdmans, 1978.

Borchert, Gerald L. John 1-11 . The New American Commentary 25A. Nashville: Broadman & Holman, 1996.

Bowman, John. The Fourth Gospel and the Jews: A Study in R. Akiba, Esther, and the Gospel of John . Pittsburgh: Pickwick, 1975.

Brown, Raymond E. The Community of the Beloved Disciple. New York: Paulist, 1979.

. The Death of the Messiah: From Gethsemane to the Grave . 2 volumes. New York: Doubleday, 1994.

. The Gospel according to John . 2 volumes. The Anchor Bible 29A-B. Garden City, NY: Doubleday, 1966-70.

Bruce, F.F. The Gospel of John . Grand Rapids: Eerdmans, 1983.

Bultmann, Rudolf. The Gospel of John . Philadelphia: Westminster, 1971.

Burney, Charles F. The Aramaic Origin of the Fourth Gospel . Oxford: Clarendon, 1922.

Butler, Paul. The Gospel of John . 2 volumes in 1. Bible Study Textbook Series. Joplin, MO: College Press, 1961.

Carpenter, Joseph E. The Johannine Writings: A Study of the Apocalypse and the Fourth Gospel. London: Constable, 1927.

Carson, D.A. The Gospel According to John. Grand Rapids: Eerdmans, 1991.

Charlesworth, James H., editor. John and Qumran . London: Geoffrey Chapman, 1972.

Colwell, Ernest C., The Greek of the Fourth Gospel: A Study of Its Aramaisms in the Light of Hellenistic Greek . Chicago: University of Chicago Press, n.d., c. 1931.

Craddock, Fred B. John . Knox Preaching Guides. Atlanta: John Knox Press, 1982.

Cullmann, Oscar. The Johannine Circle . Philadelphia: Westminster, 1975.

Culpepper, R. Alan. The Anatomy of the Fourth Gospel: A Study in Literary Design . Philadelphia: Fortress, 1983.

. The Gospel and Letters of John . Interpreting Biblical Texts Series. Nashville: Abingdon, 1998.

Dodd, C.H. Historical Tradition in the Fourth Gospel . Cambridge: Cambridge University Press, 1963.

. The Interpretation of the Fourth Gospel . Cambridge: Cambridge University Press, 1953.

Drummond, James. An Inquiry into the Character and Authorship of the Fourth Gospel. New York: Scribner, 1904.

Eisler, Robert. The Enigma of the Fourth Gospel . London: Methuen, 1938.

Erdman, Charles R. The Gospel of John . Philadelphia: Westminster, 1917.

Fortna, Robert T. The Gospel of Signs: A Reconstruction of the Narrative Source Underlying the Fourth Gospel . Cambridge: Cambridge University Press, 1970.

Foster, R.C. Studies in the Life of Christ . Grand Rapids: Baker, 1985. Reprint, Joplin, MO: College Press, 1996.

Gardner-Smith, Percival. St. John and the Synoptic Gospels . Cambridge: Cambridge University Press, 1938.

Gnilka, J. Johannesevangelium . Neue Echter Bibel. Würzburg: Echter, 1983.

Godet, Frederic. Commentary on the Gospel of John . Translated by Timothy Dwight. 2 volumes. New York: Funk & Wagnall, 1886.

Haenchen, Ernst. A Commentary on the Gospel of John . Hermeneia Series. 2 volumes. Philadelphia: Fortress, 1984. (German ed., 1980.)

Hendriksen, William. Exposition of the Gospel according to John . 2 volumes. New Testament Commentary Series. Grand Rapids: Baker, 1954.

Hengel, Martin. The Johannine Question . Philadelphia: Trinity Press International, 1989.

Higgins, A.J.B. The Historicity of the Fourth Gospel . London: Lutterworth, 1960.

Hoskyns, Edwyn C. The Fourth Gospel. 2 volumes. London: Faber, 1940. Revised. ed. in one vol., 1947.

Howard, Wilbert F. Christianity According to St. John . Philadelphia: Westminster, 1946.

. The Fourth Gospel in Recent Criticism and Interpretation . London: Epworth, 1931.

Howard, Wilbert F., and Arthur J. Gossip. "The Gospel According to St. John." In Interpreter's Bible 7:437-811. Nashville: Abingdon/ Cokesbury, 1952.

Hunter, Archibald M. According to John . The Cambridge Bible Commentary. London: SCM Press, 1968.

. The Gospel According to John . Cambridge: Cambridge University Press, 1965.

Jauncey, James H. The Compelling Indwelling [Studies on John 15]. Chicago: Moody, 1972.

Jeremias, Joachim. New Testament Theology. Old Tappan, NJ: Scribners Reference, 1977.

Jervell, Jacob. Jesus in the Gospel of John . Minneapolis: Augsburg, 1984.

Kysar, Robert. The Fourth Evangelist and His Gospel . Minneapolis: Augsburg, 1975.

. John . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1986.

. John's Story of Jesus . Philadelphia: Fortress, 1984.

. John, the Maverick Gospel . Atlanta: John Knox, 1976. Reprinted Louisville, KY: Westminster/John Knox, 1993.

Lee, Edwin Kenneth. The Religious Thought of St. John . London: S.P.C.K., 1950.

Lenski, R.C.H. Interpretation of John's Gospel . Columbus: Lutheran Book Concern, 1936.

Leon-Dufour, Xavier. Dictionary of the New Testament . New York: Harper & Row, 1980.

Lightfoot, Robert H. St. John's Gospel . Edited by C.F. Evans. Oxford: Clarendon, 1956.

Lindars, Barnabas. The Gospel of John . New Century Bible Commentary. Grand Rapids: Eerdmans, 1972.

MacGregor, George H.C. The Gospel of John . The Moffatt New Testament Commentary. London: Hodder & Stoughton, 1928.

MacGregor, George H.C., and A.Q. Morton. The Structure of the Fourth Gospel. Edinburgh: Oliver & Boyd, 1961.

Maier G. Johannes-Evangelium . BKNT 6. Neuhausen-Stuttgart: Hänssler, 1984.

Marsh, John. The Gospel of St. John . Westminster Pelican Commentaries. Philadelphia: Westminster, 1968.

Martyn, J. Louis. History and Theology in the Fourth Gospel . New York: Harper & Row, 1968.

. The Gospel of John in Christian History: Essays for Interpreters . New York: Paulist, 1979.

McGarvey, J.W., and P.Y. Pendleton. The Fourfold Gospel or a Harmony of the Four Gospels . Cincinnati: Standard, 1914.

Michaels, J.R. John . San Francisco: Harper, 1984.

Moloney, Francis J. The Gospel of John. Sacra Pagina. Collegeville, MN: Liturgical Press, 1998.

Montefiore, C.G., and H. Loewe. A Rabbinic Anthology. New York: Schocken Books, 1974.

Morris, Leon. The Gospel according to St. John . The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1971.

. Reflections on the Gospel of John . 4 volumes. Grand Rapids: Baker, 1986.

. Studies in the Fourth Gospel . Grand Rapids, Eerdmans, 1969.

Murray, John O.F. Jesus according to St. John . London: Longmans, 1936.

Nicol, W. Semeia in the Fourth Gospel . Leiden: Brill, 1972.

Nolloth, Charles F. The Fourth Evangelist: His Place in the Development of Religious Thought. London: J. Murray, 1925.

O'Neill, J.C. Who Did Jesus Think He Was? Leiden: Brill, 1995.

Odeberg, Hugo. The Fourth Gospel: Interpreted in Its Relation to Contemporaneous Religious Currents in Palestine and the Hellenistic-Oriental World . Amsterdam: B.R. Grüner, 1968.

Pack, Frank. The Gospel according to John . Living Word Commentaries. Austin: Sweet, 1975.

Palmer, Earl F. The Intimate Gospel . Waco: Word, 1978.

Plummer, Alfred. The Gospel according to St. John. Cambridge Greek Testament. Cambridge: Cambridge University Press, 1890.

Rainsford, Marcus. Our Lord Prays: Thoughts on John XVII . London: 1873; reprint Chicago: Moody, 1950.

Redlich, Edwin B. An Introduction to the Fourth Gospel . London: Longmans, 1939.

Ridderbos, Herman N. The Gospel of John: A Theological Commentary . Grand Rapids: Eerdmans, 1997.

Rigg, William Harrison. The Fourth Gospel and Its Message for Today . London: Lutterworth, 1952.

Robinson, John A.T. The Priority of John . London: SCM Press, 1985.

Sanday, William. The Authorship and Historical Character of the Fourth Gospel . London: Macmillan, 1872.

. The Criticism of the Fourth Gospel . New York: Scribner, 1905.

Sanders, J.N. The Fourth Gospel in the Early Church . Cambridge: Cambridge University Press, 1943.

Sanders, J.N., and B.A. Mastin. The Gospel according to St. John . Black's New Testament Commentaries. London: A.& C. Black, 1968.

Schlatter, Adolf. Der Evangelist Johannes . Stuttgart: Calwer, 1948.

Schnackenburg, Rudolf. The Gospel according to St John . 3 volumes. Translated by Cecily Hastings, et al. New York: Crossroad, 1982.

Sidebottom, E.M. The Christ of the Fourth Gospel . London: SPCK, 1961.

Sloyan, Gerard S. John . Interpretation Commentary Series. Atlanta: John Knox, 1988.

Smith, D. Moody. The Composition and Order of the Fourth Gospel . New Haven, CT: Yale University Press, 1965.

. John . Proclamation Commentaries. Philadelphia: Fortress Press, 1976.

Smith, D. Moody, C. Clifton Black, and R. Alan Culpepper, eds. Exploring the Gospel of John: In Honor of D. Moody Smith . Louisville: Westminster/John Knox, 1996.

Smith, Jonathan R. The Teaching of the Gospel of John . New York: Revell, 1903.

Stevens, George B. The Johannine Theology: A Study of the Doctrinal Contents of the Gospel and Epistles of the Apostle John . New York: Scribner, 1894.

Strachan, Robert H. The Fourth Evangelist: Dramatist or Historian? London: Hodder & Stoughton, 1925.

. The Fourth Gospel: Its Significance and Environment . 3rd Revised Edition. London, S.C.M. Press, 1941.

Tasker, Randolph V.G. The Gospel according to St. John . Tyndale New Testament Commentaries. London: Tyndale, 1960.

Temple, William. Readings in St. John's Gospel . 2 volumes. London: Macmillan, 1939-40; one volume edition, New York: St. Martin's Press, 1955.

Tenney, Merrill C. "The Gospel of John." In The Expositor's Bible Commentary , 93-203. Grand Rapids: Zondervan, 1981.

. John: the Gospel of Belief . Grand Rapids: Eerdmans (1948), 1954.

Turner, George A., and Julius R. Mantey. The Gospel according to John . The Evangelical Commentary on the Bible. Grand Rapids: Eerdmans, 1964.

Wead, David. The Literary Devices in John's Gospel . Basel: Komm. Friedrich Reinhardt, 1970.

Weber, Gerard P. and Robert Miller. Breaking Open the Gospel of John . Cincinnati: St. Anthony Messenger Press, 1995.

Westcott, Brooke F. The Gospel according to St .John . London: John Murray, 1882.

. The Gospel according to St. John; the Greek Text with Introduction and Notes . 2 volumes. London: John Murray, 1908. Reprinted in 1 volume, Grand Rapids: Baker, 1980.

Wiles, Maurice F. The Spiritual Gospel: The Interpretation of the Fourth Gospel in the Early Church. Cambridge: Cambridge University Press, 1960.

Witherington, Ben, III. John's Wisdom: A Commentary on the Fourth Gospel. Louisville, KY: Westminster/John Knox, 1995.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

BDB A Hebrew and English Lexicon of the Old Testament by Brown, Driver and Briggs

BDF A Greek Grammar of the New Testament by Blass, Debrunner and Funk

BJRL Bulletin of the John Rylands University Library of Manchester

CBQ Catholic Biblical Quarterly

DNT Dictionary of the New Testament

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

JAMA Journal of the American Medical Association

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

KJV King James Version

LSJ Greek-English Lexicon by Liddell, Scott and Jones

NASB New American Standard Bible

LXX Septuagint

NIV New International Version

NLT New Living Translation

NovT Novum Testamentum

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: John (Outline)

OUTLINE

A good outline is more than half the battle in one's understanding and remembering the contents of any book. There is more than one way to break up and organize the materials in the Gospel according to John. Most students have observed two large divisions in its structure: (1) chapters 1-12 and (2) chapters 13-21. These larger units include a prologue (1:1-18) and an epilogue (chapter 21). Perhaps the easiest way to organize the materials of the book for commentary purposes might be to number the larger units of thought in the book (over fifty such units) and comment successively on these from the beginning of the book to the end. One may endeavor, however, to organize the materials of the Fourth Gospel in some kind of elaborate outline, structured under the two large divisions noted above. We follow this latter procedure below:

I. JESUS MANIFESTS HIMSELF TO THE WORLD - 1:1-12:50

A. The Prologue - 1:1-18

1. The Logos before Time - 1:1-4

a. His Relationship to Deity - 1:1-2

b. His Relationship to the World - 1:3-4

2. The Logos Manifested in History - 1:5-18

a. John the Baptist's Initial Testimony to the Logos - 1:5-13

b. The Logos in Flesh - 1:14-18

B. The Testimony of John the Baptist and of Jesus' First Disciples - 1:19-51

1. The Testimony of John the Baptist - 1:19-34

a. The Testimony of John to the Jewish Leaders - 1:19-28

b. The Testimony of John to the Jewish People - 1:29-34

2. Jesus' Calling and the Testifying of His First Disciples - 1:35-51

a. John the Baptist's Disciples Follow Jesus - 1:35-42

b. Jesus' Calling of Philip and Nathanael - 1:43-51

C. Jesus' First Signs - 2:1-25

1. Jesus Changes Water into Wine - 2:1-12

2. Jesus Cleanses the Temple - 2:13-22

3. Summary of Response to Jesus - 2:23-25

D. Jesus and Nicodemus - 3:1-36

1. The New Birth - 3:1-10

2. The Son of Man - 3:11-21

3. The Further Testimony of John the Baptist - 3:22-30

4. The Son's Testimony - 3:31-36

E. Jesus and the Samaritans - 4:1-42

1. Introduction - 4:1-4

2. Jesus and the Woman of Samaria - 4:5-30

a. The Setting - 4:5-6

b. Jesus' Request for Water - 4:7-9

c. Living Water - 4:10-15

d. The Woman Revealed - 4:16-19

e. Jesus Reveals Himself - 4:20-26

f. Reactions to Jesus - 4:27-30

3. Jesus and the Samaritans - 4:31-42

a. Jesus and the Testifying of His disciples - 4:31-38

b. Firsthand and Secondhand Testimony - 4:39-42

F. Jesus' Healing of the Nobleman's Son, the Second Sign at Cana - 4:43-54

1. Introduction - 4:43-45

2. The Healing of the Nobleman's Son - 4:46-54

G. Jesus and the Major Jewish Festivals - 5:1-12:50

1. A Feast, the Sabbath, and Jesus' Healing at the Pool in Jerusalem - 5:1-47

a. The Healing on the Sabbath - 5:1-9a

b. Violations of the Sabbath and the Healed Man's Defense - 5:9b-15

c. Violations of the Sabbath and Jesus' Defense - 5:16-18

d. Jesus' Discourse on the Sabbath and His Work - 5:19-29

e. Jesus' Defense and the Four Witnesses - 5:30-47

2. The Passover and Jesus' Explanation of the Exodus - 6:1-71

a. The Background - 6:1-4

b. Jesus' Feeding of the Five Thousand - 6:5-13

c. Jesus, Not That Kind of King - 6:14-15

d. Jesus' Walking on the Sea of Galilee - 6:16-21

e. The Crowds' Search for Jesus - 6:22-25

f. Two Discourses on the Bread of Life - 6:26-34, 35-40

g. Conflict Concerning Bread from Heaven and Flesh and Blood - 6:41-59

h. Rejection and Acceptance of Jesus - 6:60-71

3. Jesus at Tabernacles - 7:1-52

a. Introduction: Question If Jesus Would Go to This Feast - 7:1-13

b. Jesus' Discourses Spoken during the Feast - 7:14-36

c. Jesus' Discourses Spoken on the Last Day of the Feast and the Audience's Response to it - 7:37-52

d. Textual Parenthesis: The Woman Taken in Adultery - 7:53-8:11

4. The Light of Tabernacles and Jesus' Great Confrontation with the Jews - 8:12-59

a. Jesus Discourse at the Temple Treasury: Jesus the Light of the World and the Authority of His Testimony to Himself - 8:12-20

b. Jesus' Attack on the Jews Who Disbelieved and the Origin of His Testimony and the Problem of Who He Is - 8:21-30

c. Truth, Sin, Freedom, and the Children of Abraham - 8:31-59

5. Healing of the Man Born Blind - 9:1-41

a. The Setting - 9:1-5

b. The Healing - 9:6-7

c. Interrogations of the Man - 9:8-34

(1) Questions Posed by the Neighbors and Friends - 9:8-12

(2) Preliminary Quizzing by Some Pharisees - 9:13-17

(3) The Man's Parents Questioned by the Jews - 9:18-23

(4) The Man Questioned a Second Time by the Jews, and Excommunicated - 9:24-34

d. Who Sees and Who Is Blind? Jesus' Answer - 9:35-41

6. The Feast of Dedication and the Shepherd Analogy - 10:1-42

a. Jesus, the Sheepgate, and the Shepherd - 10:1-21

(1) Figures from Shepherd Life - 10:1-6

(2) Explaining the Figure - 10:7-18

(a) Jesus is the Sheepgate - 10:7-10

(b) Jesus is the Good (or Model) Shepherd - 10:11-18

(3) Response to Jesus' Explanation: Rejection of Jesus by the Jews - 10:19-21

b. Jesus at the Feast of Dedication - 10:22-39

(1) Jesus the Messiah - 10:22-31

(a) Setting and Questions: "Is Jesus the Messiah?" - 10:22-24

(b) Jesus' Reply - 10:25-30

(c) Reaction: Attempt to Stone Jesus - 10:31

(2) Jesus the Son of God - 10:32-39

(a) The Question: Is Jesus Making Himself Equal with God - 10:32-33

(b) Jesus' Response - 10:34-38

(c) Reaction: Attempt to Arrest Jesus - 10:39

c. Jesus in Retrogression and Progression Simultaneously - 10:40-42

7. Lazarus and the Passover Plot - 11:1-57

a. Lazarus - 11:1-44

(1) Setting - 11:1-6

(2) Jesus' Discussion with the Disciples - 11:7-16

(3) Jesus and Martha: Jesus the Resurrection and the Life - 11:17-27

(4) Jesus and Mary and the Grieved - 11:28-37

(5) Jesus' Raising of Lazarus - 11:38-44

b. The Passover Plot to Kill Jesus - 11:45-53

c. Retreat of Jesus - 11:54-57

8. Preparation for Passover and Death - 12:1-50

a. Mary's Anointing of Jesus - 12:1-11

b. Jesus' Triumphal Entry - 12:12-19

c. Gentiles Prompt Jesus' Announcement of His Hour - 12:20-36

d. The Tragedy of Unbelief, Past and Present - 12:37-43

e. The Call to Faith Still Stands - 12:44-50

II. JESUS' MANIFESTATION OF HIMSELF IN HIS DEATH AND RESURRECTION - 13:1-21:25

A. Jesus' Manifestation of Himself to His Disciples in His Farewell Discourses - 13:1-17:26

1. At the Last Supper - 13:1-38

a. Jesus' Washing of His Disciples' Feet - 13:1-17

b. Jesus' Prediction of Judas' Betrayal - 13:18-30

c. Jesus' Prediction of Peter's Denial; The New Commandment (13:34) - 13:31-38

2. Promises of Jesus - 14:1-31

a. Promises of an Abode where Jesus Is Going - 14:1-4

b. Jesus the Way to the Father - 14:5-12

c. Doing Greater Works than Jesus; Asking in Jesus' Name - 14:13-14

d. Jesus' Departure and the Spirit's Coming - 14:15-31

3. More Commands and Promises of Jesus - 15:1-27

a. Jesus, the Vine; the Disciples, the Branches; The New Commandment Given (15:13) - 15:1-17

b. Hatred from the World - 15:18-25

c. The Spirit's Mission Like That of the Disciples: to Bear Witness to Jesus - 15:26-27

4. Still More Promises and Commands - 16:1-33

a. The Works of Disbelief - 16:1-4

b. The Works of the Spirit - 16:5-15

c. Joy Greater than Trouble - 16:16-33

5. Jesus' Prayer - 17:1-26

a. For His Glorification - 17:1-5

b. For His Disciples - 17:6-19

c. For Those Who Will Believe - 17:20-26

(1) For Unity - 17:20-23

(2) For Seeing Jesus' Glory - 17:24-26

B. Jesus' Trial and Crucifixion - 18:1-19:42

1. Jesus' Arrest - 18:1-11

2. Jesus' Trial before Annas - 18:12-14

3. Peter's First Denial of Jesus - 18:15-18

4. Jesus Interrogated before Annas - 18:19-24

5. Peter's Second and Third Denials of Jesus - 18:25-27

6. Jesus' Trial before Pilate - 18:28-19:16

a. Pilate Doubtful of the Prosecution - 18:28-32

b. Pilate Examines Jesus - 18:33-38a

c. Barabbas - 18:38b-40

d. The Flogging of Jesus and Delivering Over of Him to the Jews by Pilate - 19:1-16

7. The Crucifixion of Jesus - 19:17-30

8. Piercing Jesus' Side - 19:31-37

9. Jesus' Burial - 19:38-42

C. The Resurrection of Jesus - 20:1-21:25

1. Peter and John at the Empty Tomb - 20:1-9

2. Jesus' Appearance to Mary - 20:10-18

3. Jesus' Appearance to the Disciples with Thomas Absent - 20:19-23

4. Jesus' Appearance to his Disciples with Thomas Present - 20:24-29

5. The Purpose of this Gospel - 20:30-31

6. Jesus' Appearance to Seven Disciples and the Great Haul of Fish - 21:1-14

7. Jesus' Admonition to Peter about Peter - 21:15-19

8. Jesus' Admonition to Peter about John - 21:20-23

9. Testimony to the Truthfulness of the Contents of the Fourth Gospel - 21:24

10. The Selective Nature of the Contents of the Fourth Gospel - 21:25

-College Press New Testament Commentary: with the NIV

Lapide: John (Book Introduction)

NOTICE TO THE READER.

Gospel of John Intro

——o——

AS it has been found impossible to compress the Translation of the Commentary upon S. John's Gospel into one volume, it is now given in two, of which this is the first. The second volume comprises the remainder of the Gospel, and the Commentary of À Lapide upon S. John's Epistles.

It is with great pleasure I present this portion of this great Commentary to the English reader. Admirable as Cornelius à Lapide almost invariably is in his exposition of Holy Scripture, on the Gospel of S. John he seems to me to surpass himself. Beginning from the Incarnation of the Divine Word, nothing can be more masterly, nothing more magnificent, than the way in which he shows that the whole sacramental system of the Catholic Church of Christ is the necessary consequence and complement, as well as the extension of the Incarnation, Divinely planned and ordained for the eternal salvation of the whole human race. Granted the truth of the Incarnation as an objective fact, dealing with realities both in the spiritual and immaterial universe, and also in the material and physical universe, in this world of time and sense, as we call it, I do not see how it is possible to dispute our author's conclusions, taken as a whole.

The translation of Vol. 1. is by myself as far as the end of the 6th chapter. From the 27th verse of 6th chapter to the end, I have translated practically without any abridgment or omission, and also with greater literalness than I sometimes do, on account of the surpassing importance of the doctrine treated of, and the controversies resulting from it. Chapters vii.-x. are by the Rev. James Bliss, Rector of Manningford Bruce. For the last chapter, the 11th, I am indebted to the Rev. S. J. Eales, M.A., D.C.L., lately Principal of S. Boniface's College, Warminster, and now Principal of the Grove College, Addlestone, Surrey.

In Volume II. the Translation of chap. xiii. is by a young scholar, Mr. Macpherson. The remainder of the Gospel is by my most kind friend, Mr. Bliss, and myself.

Of S. John's Epistles, the first three chapters of the First Epistle are by Mr. Bliss, the remaining two chapters, and the Second and Third Epistles, are by myself.

T. W. Mossman.

THE PREFACE

TO

S. JOHN'S GOSPEL

——o——

S. JOHN the Apostle, the son of Zebedee and Salome, wrote this Gospel in Asia in the Greek language, towards the end of his life, after his return from Patmos, where he wrote the Apocalypse.

His reasons for writing were two. The first was that he might confute the heretics Ebion and Cerinthus, who denied Christ's Divinity, and taught that He was a mere man. The second was to supply the omissions of Matthew, Mark and Luke. Hence S. John records at length what Christ did during the first year of His ministry, which the other three had for the most part passed over.

Listen to S. Jerome in his preface to S. Matthew. "Last was John, the Apostle and Evangelist, whom Jesus loved the best, who lay on the Lord's bosom, and drank of the purest streams of His doctrines. When he was in Asia, at a time when the seeds of the heresies of Cerinthus, Ebion and the rest, who denied that Christ had come in the flesh, those whom in his Epistle he calls Antichrists, and whom the Apostle Paul frequently refutes, he was constrained by well nigh all the bishops who were at that time in Asia, and by the deputies of many other Churches, to write of the deep things of the Divinity of our Saviour, and to 'break through,'^* as it were, to the Word of God by a kind of happy temerity. Whence also we are told in ecclesiastical history that when he was urged by the brethren to write, he agreed to do so, on condition that they should all fast, and pray to God in common. When the fast was ended, being filled with the power of revelation, he burst forth with the preface coming straight from above, In the beginning was the Word , and the Word was with God, and the Word was God. The same was in the beginning with God. "

Others add that S. John's beginning to write was preceded by lightnings and thunderings, as though he had been another Moses, who thus received the Law of God (Exod. xix.)

Baronius shows that S. John wrote his Gospel in the year of Christ 99, or sixty-six years after the Ascension. This was the first year of the reign of Nerva, and the twenty-seventh after the destruction of Jerusalem by Titus.

As then Isaiah surpassed all the rest of the Prophets in sublimity, so did John the other Evangelists. Last in time, he is first in dignity and perfection. Thus in the first chapter of Ezekiel he is compared to an eagle flying above all other birds. Thus his dignity and special excellence, as well as his consequent obscurity, may be considered under three heads.

First, his matter and scope.  S. John alone of set purpose treats of the Divinity of Christ, of the origin, eternity, and generation of the Word, of the spiration of the Holy Spirit, of the unity of the Godhead, and of the Divine relations and attributes. Matthew, Mark, and Luke are concerned with the actions of Christ's humanity. This is why the Fathers derive almost all their arguments against the Arians, Nestorians, Eutychians and such like heretics from S. John.

The second is the order of time. We know that the Church, like the dawning of the day, advanced by the succession of time to the perfect day of the knowledge of the mysteries of the faith. Thus the sacred writers of the New Testament, the Apostles and Evangelists, write far more clearly concerning them than do Moses and the Prophets of the Old Testament. John was the last of all, and his Gospel was his last work. He composed it therefore as a sort of crown of all the sacred books.

The third is the author.  S. John alone was counted worthy to win the laurels of all saints. For he is in very deed a theologian, or rather the prince of theologians. The same is an apostle, a prophet and an evangelist. The same is a priest, a bishop, a high priest, a virgin, and a martyr. That S. John always remained a virgin is asserted by all the ancient writers, expressly by Tertullian ( Lib. de monogam .) and S. Jerome ( Lib. 1 contra. Jovin .). To him therefore as a virgin Christ from His cross commended His Virgin Mother. For "blessed are the clean in heart, for they shall see God," as the Truth Itself declares.

The Only Begotten Son, who is in the bosom of the Father, made known to this His most chaste and beloved friend, who reclined upon His breast, the hidden things and sacraments of the Divinity, which had been kept-secret from the foundation of the world. John hath declared the same to us, as a son of thunder, thundering and lightening the whole world with the Deity of the Word. As with a flaming thunderbolt "he hath given shine to the world;" and with the fire of love he hath inflamed it. Let that speech of Christ, His longest and His last, bear witness, which He made after supper (S. John xiii. &c.), which breathes of nothing but the ardour of Divine love.

See more to the same effect in S. Cyril, S. Augustine, and S. Chrysostom ( Præm. in Joan .). Indeed, S. Chrysostom dares to say that S. John in his Gospel hath taught the angels the secrets of the Incarnate Word, such as before they knew not, and that therefore he is the Doctor of the cherubim and the seraphim. He proves this from the passage of S. Paul in Ephesians iii., "that there might be made known to the principalities and powers in heavenly places by the Church the multiform wisdom of God." "If," he says, "the principalities and powers, the cherubim and seraphim, have learned these things through the Church, it is very evident that the angels listen to him with the deepest attention. Not slight therefore is the honour which we gain in that the angels are our fellow-disciples in the things that they knew not.

CANONS THROWING LIGHT

upon the

INTERPRETATION OF S. JOHN'S GOSPEL.

——o——

JOHN has a style peculiar to himself, entirely different from that of the other Evangelists and sacred writers. For as an eagle at one time he raises himself above all, at another time he stoops down to the earth, as it were for his prey, that with the rusticity of his style he may capture the simple. At one time he is as wise as the cherubim, at another time he burns as do the seraphim. The reason is because John was most like Christ, and most dear to Him; and he in turn loved Christ supremely. Therefore at His Last Supper he reclined upon His breast. From this source, therefore, he sucked in, as it were, the mind, the wisdom, and the burning love of Christ. Wherefore, when thou readest and hearest John, think that thou readest and hearest Christ. For Christ hath transfused His own spirit and His own love into S. John.

2. Although John by the consent of all wrote his Gospel in Greek for Greeks, yet because he himself was a Hebrew, and from love of this primeval language, which was his native tongue, he abounds above the rest in Hebrew phrases and idioms. Hence to understand him we require a knowledge of two, or indeed of three languages—Hebrew, Greek and Latin. Thus he Hebraizes in his frequent use of and for like as ( sicut ) as Solomon does in Proverbs, where he compares like with like by means of the conjunction and .   And in such instances is a mark of similitude, and has the same meaning as like as ( sicut ). On the other hand, he Grecizes in his use of perchance ( forsitan ) for surely . In John viii. 19 the Greek particle άν expresses affirmation, not uncertainty. So also in viii. 43 ού δύνασθε, ye are not able, is put for ye are not willing. He likewise constantly duplicates the Hebrew Amen , when the other Evangelists only express it once. The reasons for this diversity are examined in chap. iii. 2.

3. John abounds more in the discourses and disputations of Christ with the Jews than in the things that were done by Him. Not that he relates all the discourses and disputations of Christ, but such as were of greater importance. Especially he gives a compendious account of those in which Christ proved that He was God as well as man.

4. In S. John Christ speaks sometimes as God, and sometimes as man. There is need therefore of a careful examination of contexts to distinguish one from the other.

5. When Christ says, as He often does in S. John, that He "does, or says nothing of Himself," or that "not He, but the Father, does, or says this, or that" there must be understood "originally" and "alone." As thus, "neither alone, nor as man perform I these things: nor yet as God am I the first originator of them; but it is God the Father, who together with His Divine essence communicates to Me omniscience and omnipotence, even the power of doing all things."

6. Although the Apostles and other saints wrought miracles, yet Christ in S. John's Gospel often proves that He is the Messiah and God by the miracles which were done by Him. This proof is a true and effectual one; first, because He Himself made direct use of it. For a miracle as the work of God, and the Voice of the prime Verity, is an infallible proof of that which it is brought forward to confirm. Second, because Christ wrought them by His own power and authority, which He could not have done unless He had been God of God. Thus then He did them that they might appear to proceed from Him as from God, the original source of miracles. For the saints do not work miracles by their own authority, but by the invocation of the name of God, or Christ. Let us add that the miracles which were done by Christ were foretold by Isaiah and the other prophets, that they might be indices and marks of the Messiah, as will appear in chap. xi. 4.

7. Matthew, Mark, and Luke record for the most part the acts of the last year, and the last but one of Christ's ministry, that is to say, what He did after the imprisonment of S. John the Baptist. But S. John's Gospel for the most part gives an account of the two preceding years. This consideration will solve many seeming discrepancies between S. John and the other Evangelists. So S. Augustine in his preface.

8. There is frequently in S. John both great force as well as obscurity in the adverbs and conjunctions of causation, influence, connection, and so on, in such a manner that a single particle will often include and point out the entire meaning of a passage. Hence these particles must be most carefully examined and weighed, as I shall show in each place.

9. The particles that , wherefore , on account of which , and the like do not always signify the cause, or the end intended, but often only a consequence or result. This is especially the case if an event has been certainly foreseen, and therefore could not happen otherwise. This is plain from chap. xii. 38, 39, where it said, They believed not on Him , that the saying of Isaias might be fulfilled : and shortly afterwards, Wherefore they could not believe , because Isaias said again , He hath blinded their eyes. For the reason why the Jews would not believe in Christ was not the prediction of Isaiah foretelling that they would not believe ( non credituros ), but the hardness of heart and malice of the Jews, which as a sort of objective cause preceded Isaiah's prophecy. For Isaiah foretold that the Jews were not about to believe, because in truth they themselves through their own malice and obstinacy were not going to do so. So S. Chryostom and others.

10. By the Jews S. John sometimes means the rulers only, sometimes the people only. Thus he represents the Jews at one time as opposing, at another time as favouring Christ. For the people were His friends, the rulers were His adversaries.

11. By a He braism the present tense often signifies not an action issuing in a result, but a force, or power of nature, or the act (in the sense of will or intention, Trans .) of the agent, even in cases where the effect is opposed by the subject, or in some other way. Thus in i. 9 it is said that Christ by His advent gave light to the world. That means, so far as He was concerned. For many, like the Jews, refused to receive this light, as he immediately adds, and continued in the darkness of their unbelief.

12. The particles as if , so as , and the like, because they correspond to the Hebrew caph , do not always signify likeness, but the truth of a fact, or assertion. Thus in i. 14, we have seen His glory , as of the Only Begotten , means, "we have seen the glory of the Only Begotten to be truly such, and so great as became Him who was indeed the Only Begotten Son of God the Father." So S. Chrysostom and others.

13. John, following the Hebrew idiom, sometimes takes words of inceptive action to signify the beginning of something that is done; but sometimes to signify continuation, that a work is in progress; and sometimes, that a work has been perfected and accomplished. Thus we must not be surprised, if sometimes that which increases, or is being perfected, is spoken of as if it were just commencing, and vice versa. An example of inceptive action is to be found in xvi. 6, where Peter, resisting Christ desiring to wash his feet, says, Lord , dost Thou wash my feet ? Dost Thou wash ? that is, "Dost Thou wish, prepare, begin to wash?" There is an example of continued action in ii. 11 , where, after the miracle of the conversion of water into wine, it is added, And His disciples believed in Him : that is, they went on believing, they increased, and were confirmed in faith. For they had already before this believed in Christ, for if they had not believed in Him, they would not have followed Him as His disciples. There is an example of a perfected action in xi 15, where Christ, when about, at the close of His life, to raise up Lazarus, said, I am glad for your sakes , that ye may believe. That is, " that by means of this My last and greatest miracle ye may be altogether made perfect in your belief in Me." Again, in xx. 17, Jesus appearing after His resurrection to Mary Magdalene, who had fallen at His feet, said, Touch Me not . That is, "Do not delay, and waste time in touching My feet, but go quickly, and tell the Apostles, who are very sorrowful because of My death, that I have risen again."

14. John, after the Hebrew idiom, asserts and confirms over again what he had already asserted, by a denial of the contrary. This is especially the case when the subject matter is of importance, and is doubted about by many, so that it requires strong confirmation. Thus in i. 20 , when John the Baptist is asked by the Jews if he were the Christ, he confessed , and denied not , but confessed , I am not the Christ. And in i. 3, All things were made by Him , and without Him was not anything made that was made.

15. John delights in calling Christ the Life , and the Light , for reasons which I will give hereafter. He has several other similar and peculiar expressions. For instance, he often uses the word judgment for condemnation which takes place in judgement. In other places he uses judgment for the secret judgments and decrees of God, because they are just. Sins he calls darkness. The saints he calls sons of light. That which is true and just he calls the truth. In vi. 27, for procure food , or labour for food he has ε̉ζγάεσθα βζω̃σιν. In the 9th chap., when Jesus is asked by the Jews, Who art Thou? He answers, The Beginning, who also am speaking unto you.

16. John relates that Christ said previously certain things, the when and the where of His saying which He had not previously mentioned. For studying brevity, he considered it sufficient to relate them once. Thus in the 11th chap. he says that Martha said to her sister Mary, The Master is come, and calleth for thee. Yet he had not previously related that Christ bade Martha to call Magdalene; for his mentioning that Martha, by Christ's command, called her sister was sufficient to show that Christ had so commanded. In the same chapter Christ saith to Martha, Said I not unto thee, that if thou wouldest believe, thou wouldest see the glory of God? Yet there is no previous account of Christ saying this. Also in vi. 36, Christ says, But I said unto you, that ye also have seen Me and believe not. Yet we nowhere recall that Christ previously so said.

17. The miracles of Christ which John alone records are as follows:- The conversion of water into wine, chap. ii. The first expulsion of the sellers from the Temple, in the same chapter. The healing of the sick child of the nobleman, iv. 47. The healing of the paralytic at the pool in the sheep-market, chap. v. Giving sight to the man born blind, chap. ix. Raising Lazarus from the dead, chap. xi. The falling of Judas and the servants to the earth, when they came to take Jesus, xviii. 6. The flow of blood and water from the side of Christ after He was dead, xix. 34. The multiplication of the fishes, xxi. 6.

COMMENTATORS

Very many persons have written commentaries upon the Gospel of S. John, and among them the principal Greek and Latin Fathers. Among the Greeks, after Origen, who composed thirty-two tomes, or books, upon this Gospel, were S. Cyril, Patriarch of Alexandria, who has written a learned and very excellent commentary. He has written a didactic work, and is especially able and skilful in expounding the literal sense.  S. Cyril's commentary on S. John's Gospel consisted originally of twelve books. But of these the fifth, sixth, seventh, and eighth have perished. Their loss has been supplied, by Clictovæus, a doctor of Paris, whose work has been mistaken by many learned men for the original of S. Cyril.

A second commentator is S. Chrysostom, who seems to have been imbued with the very spirit of S. John himself. He wrote eighty seven homilies on this Gospel.

A third is Theophylact, and a fourth Euthymius. They, as is usual with them, follow S. Chrysostom. Theophylact is the more diffuse of the two.

A fifth commentator is Nonnus Panopolitanus, an Egyptian, and a very eloquent writer, who, as Suidas says, explained the virgin theologian, that is, John the Evangelist, in heroic verses. Although the commentary of Nonnus can properly only be called a paraphrase, nevertheless in many places he points out and illustrates the meaning of the Evangelist in pithy sentences.

Among the Latins the first and chief commentator is S. Augustine, who has written systematically upon the whole Gospel in one hundred and twenty-four tractates.

The second is Venerable Bede, who follows S. Augustine passim, and often word for word.

A third commentary is what is called the Gloss. Where observe that the Gloss is tripartite. The first is the Interlinear Gloss, so called because written between the lines of the sacred text. For that reason it is brief, but pithy, and treats many things in the Gospel learnedly and usefully. The second is the Marginal Gloss, because written on the margin of the text. To this is subjoined the Gloss of Nicolas Lyra. This Nicolas was called Lyra from a village in Normandy. He was a Jew by birth, and was converted to Christianity. He entered the Franciscan Order, and taught scholastic theology, A.D. 1320. He was a learned man, and skilled in Hebrew. He wrote his Gloss upon S. John and the other sacred writers, expounding them literally, and became so celebrated that it has passed into a proverb—

"If Lyra's hand had erst not swept his lyre,

  Our theologians had not danced in choir."

However, we must keep this in mind, that he is too credulous with regard to Jewish fables and puerilities, giving too much heed to writers of his own nation, to the Rabbin, and especially to R. Salomon, who is a great retailer of fables.

In later ages, and especially in our own day, many commentaries have been written upon this Gospel. Pre-eminent among them are Maldonatus, of the Society of Jesus, who is copious, acute, elegant, and learned: Cornelius Jansen, who is exact, solid, and to be depended upon: Frank Toletus, who displays a sound judgment, especially in the application of metaphors and similitudes. Sebastian Barradi has written a good literal commentary, mingling with it moral reflections. He is useful to preachers in affording materials for sermons, and showing how to treat them. Frank Ribera is brief, but as usual excellent and learned. Frank Lucas is entirely literal, but he uses the letter to draw the reader to pious affections.

Among the heretics, Martin Bucer, Wolfgang Musculus, Bullinger, Brentius, Calvin, and Beza have written upon S. John's Gospel. Of all these authors Augustinus Marloratus has made a catena, which I read through and refuted when I was in Belgium.

^* (Cf. Exod. xix. 21, Trans.) Return to the place.