man that was blind, and said unto | told you already, and ye did not him, Give God the praise : we know hear wherefore would ye hear it that this man is a sinner. again? will ye also be his disciples? 25 He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see. 26 Then said they to him again, What did he to thee? how opened he thine eyes? 27 He answered them, I have| tended. They were much less anxious to secure the praise to God, than to take it from Jesus. They had used their utmost efforts to withhold it from both, by denying the reality of the miracle. We cannot suppose them therefore to have felt really desirous that the man should praise God. Their sole object was to withdraw his confidence and gratitude from Jesus. Some interpret this as an adjuration that the man should confess the truth to God's glory, that the whole story of his miraculous cure was false. In such case, their object was the same as before stated, to destroy confidence in Jesus as a divine teacher. ¶ We know that this man is a sinner. They decided with the utmost confidence. Jesus had violated the sabbath, as they understood the rules for its observance; and for this alone, without considering the merciful character of the act or the divine power manifested in it, they professed to know that he was a sinner, or a violator of God's law. The ground of their mistake, if it were not rather a wilfully false judgment, was, that they understood neither the spirit of the law nor the character of Jesus. Many have since erred, for similar reasons. 25. I know not. He had before given his opinion that Jesus was a prophet. The Pharisees had affirmed that he was a sinner, because, as they said, he had violated the law of the sabbath. The man who had been blind confessed his ignorance on this point, and would not attempt to affirm that he had or had not violated that law. Some understand the words as spoken ironically. T One thing I know, &c. He knew this much more positively than the Pharisees knew that Jesus was a sinner; with them, it was a matter of opinion, their judgment being blinded by prejudice; with him, it was a matter of absolute knowledge. His eyes, which had been sealed from 28 Then they reviled him, and said, Thou art his disciple; but we are Moses' disciples. 29 We know that God spake unto Moses! as for this fellow, we know not from whence he is. 30 The man answered and said his birth, were now open to the light of day; and there was no possibility that he could be deceived. He had a right to speak positively. 26. What did he to thee? &c. Probably they repeated the question, hoping he would not answer it precisely as before, so that they might involve him in an apparent contradiction. Had they taken half as much pains to discover the truth as they did to suppress it, their own eyes might have been opened, and their hearts converted. But they were of a class not yet extinct, determined not to see. 27. I have told, &c. See ver. 15. ¶ Ye did not hear. This should be understood either interrogatively, as Campbell translates it, Did ye not hear? or as meaning, ye did not believe my words. Will ye also be his disciples? Do ye truly ask for information, willing to believe in him, upon satisfactory evidence? Perhaps this question was designed to show them the absurdity of their conduct; though, if such were the design, it was a hazardous experiment. He was in their power; and he soon felt it. 23. Reviled him. Reproached him; calling him a disciple of Jesus, which, in their opinion, was disgraceful and execrable. John vii. 47-49. ¶ Moses' disciples. We believe in Moses as a prophet, and in his law as divine. We revere his authority and obey his precepts. 29. We know that God spake, &c. They were right in acknowledging Moses as a messenger from God, upon the testimony of the miracles he wrought, and the law as communicated by God through him. Their mistake was, they were too positive they had rightly interpreted that law. The law was good; but they had corrupted it by their foolish and false interpretations, and absolutely made it void in many unto them, Why, herein is a mar-eth not sinners: but if any man be vellous thing, that ye know not a worshipper of God, and doeth his from whence he is, and yet he hath | will, him he heareth. opened mine eyes. 31 Now, we know that God hear respects by their traditions. Matt. xv. 1-9. As for this fellow. There is nothing in the Greek answering to fellow; simply the pronoun is used. Some object to the manner in which our translators have rendered the phrase; but I think the sense is correctly expressed. The Pharisees had been striving, throughout the whole examination, to convict the witness of lying, or Jesus of imposture; and in the taunt which immediately follows, that Jesus was an obscure person, whose origin nobody knew, one might suppose there was something nearly akin to contempt. See note on Matt. xii. 24. T We know not from whence he is. We know not his origin, nor character. We know not whether he is an impostor, or insane. By the contrast between this and what precedes, it would seem they intended to assert, chiefly, that Jesus did not, like Moses, speak the words of God or act by his authority; the conclusion would be, that he was a sinner. See Deut. xviii. 20. 30. A marvellous thing. A strange and unaccountable state of things. He expressed his amazement at their lack of understanding, or heedlessness. ¶ That ye know not from whence he is, &c. That is, that you should even doubt that he came from God, when he has performed such a miracle. In the succeeding verses, he states the reason of his surprise; and a striking instance is presented of the triumph of common sense over the skill of the professedly wise. 31. God heareth not sinners. This expression is not to be taken in its utmost latitude; for our Lord has commanded sinners to implore forgiveness from their heavenly Father, Luke xi. 4; and they may expect to be heard, if they pray in sincerity and truth. He that heareth the ravens when they cry will not refuse to hear his own children. Luke xii. 24. The phrase is here used with special reference to the subject of conversation between the speaker and his hearers, and is to be limited in its signification accordingly. The meaning evidently is, that God doth not hear 32 Since the world began was it not heard that any man opened the sinners so as to aid them in the performance of miracles. It was customary with the ancient prophets, to appeal publicly to God for aid, when they wrought miracles. And he was said to hear themby granting their request. This was also sometimes done by our Lord. John xi. 41, 42. By saying, in reference to miracles, that God would not hear sinners, no more was intended than that he would not answer their appeal and grant the aid of his power. So much the Pharisees themselves would admit. Hence the man said, we know this; that is, it is a settled point, a truth beyond dispute. Worshipper of God. Wholly devoted to his will; ready to honor him at all times; rendering to him devout gratitude, and cherishing in him a humble but unwavering confidence. ¶ Doeth his will. Obeys his commandments; departs from evil and practises righteousness. T Him he heareth. God will mercifully answer all the prayers of his sincere and obedient worshippers, granting those blessings which will be most beneficial to them, whether they be precisely such as are requested or not. But here the reference is specially to miraculous aid; and the meaning is, not that every sincere worshipper shall be able to perform miracles, as the phrase might seem in its largest sense to denote; but that such power was granted only to such persons. The argument is this: You pretend to believe that Jesus is a sinner, notwithstanding he has opened my eyes by a miracle, and say you know not whence he is. Now it is confessedly true that God does not enable sinners to perform miracles in his name; he grants such power only to sincere worshippers and the obedient. As Jesus has manifested such power, he certainly cannot be a sinner. 32. Since the world began, &c. The argument is here further enforced. Not only was it admitted true, but an instance to the contrary could not be produced from the records of antiquity, that a sinner, a contemner and violator of the divine law, could not give sight to one who was born blind. Indeed it was not known that any man had done so, by any means whatever. The method of restoring sight to the blind by even a surgical operation was not known for centuries after the event here recorded; it is not much more than a hundred years, since the first operation of this kind, on record, was performed. But in this case, there was no surgery or medicine employed. If sight was given, it was given miraculously, as all were obliged to admit ; and that it was given, both the man knew, and his parents and neighbors. 33. Could do nothing. That is, could perform no such miracle. God would not grant him power to open the eyes of the blind, if he were a sinner. The miracle plainly demonstrates that he is from God, notwithstanding you say you know not whence he is. This reasoning was conclusive. It was not refuted then; it has not been hitherto, nor can it be. This single instance of miraculous power was sufficient to prove the fact; yet it is only one of many. And we may safely rest in the conclusion, that no person could perform such miracles, unless God were with him. John iii. 2. The Jews and their imitators may use all the refinements of logic and metaphysics, to prove that it was unlawful to do good on the sabbathday, and that any breach of their ceremonial observances was sinful, and that any one ought to he rejected as an impostor, who differed from them in his interpretation of the law and of the divine will; it yet remains true, that God doth not impart miraculous power to sinners; that the exercise of such power is sufficient proof of a commission from God for the execution of his will; and that Jesus is to be received and believed as a teacher of truth because he had this seal of his mission from the Most High. Other proofs there are of his Messiahship; but if there were not, this one would be sufficient. 34. Thou wast altogether born in sins, &c. "That is, thou wast born in 35 Jesus heard that they had cast him out: and when he had found him, he said unto him, Dost thou believe on the Son of God? 36 He answered and said, Who is he, Lord, that I might believe on him? a state of blindness, a state which proved that either thou or thy parents had sinned, and that this was the punishment for it. See ver. 2. Thou wast cursed by God with blindness for crime, and yet thou dost set up for a religious teacher! When men have no arguments, they attempt to supply their place by revilings. When they are pressed by arguments, they reproach their adversaries with crime, and especially with being blind, perverse, heretical, disposed to speculation, and regardless of the authority of God. And especially do they consider it great presumption that one of an inferior age or rank should presume to advance an argument in opposition to prevailing opinions. Barnes. They cast him out. Expelled him from the synagogue; excommunicated him. The narrative in this verse is true to nature. Often has it occurred, that, for lack of argument, men have resorted to reproaches and abuse. When they have been utterly unable to answer the facts and arguments urged against them, instead of yielding to the power of truth, they have imitated the haughty Pharisees; and, scornfully demanding whether the alleged heretic pretends to know more than the church and to be their teacher, they have closed the argument by excommunication. 35, 36. Dost thou believe on the Son of God? That is, on the Messiah. Who is he, &c. The man had acknowledged his belief that the person who healed him was a prophet, and he seems ready to believe that he was the Messiah. But as yet he knew not Jesus personally; for, after anointing his eyes, Jesus departed, and he had not seen him when his sight was restored. Lord. Equivalent to Master, or Sir, according to the frequent use of the word. He did not then recognize Jesus as his benefactor. That I might, &c. He professed himself ready to acknowledge him who had opened his eyes to be the Messiah, if he might be 37 And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. 38 And he said, Lord, I believe. And he worshipped him. 39 And Jesus said, For judgment I am come into this world; that they which see not might see, made acquainted with him. Show him to me, and I will confess him publicly and gratefully. and that they which see, might be made blind. 40 And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also? 41 Jesus said unto them, If ye were blind, ye should have no sin: The men, which would be one of the results of his ministry. I came into the world, that the children of light and the chil37, 38. Thou hast both seen, &c. dren of darkness might be distinguished. That is, I am he. This may be under-¶ That they which see not, &c. stood, either, I am the Son of God, the immediate effect, rather than the main Messiah, or, I am he that gave you design, of our Lord's ministry, is here sight. In either case, if taken in con- denoted. See note on Matt. x. 34. By nexion with his question in ver. 35, those which see not, some understand this was a more distinct avowal of his the Gentiles, who had not the light of Messiahship than he had made to any revelation, but sat in darkness and in other, except the Samaritan woman, the shadow of death, Matt. iv. 16; John iv. 26. ¶ I believe. He did not others understand the literally blind, hesitate a moment; but, grateful for and suppose the phrase was suggested the blessing he had received, and confi- by the event which had so recently ocdent that no person could have bestow-curred. ¶ Might see. Either be reed it, except by divine aid, he at once stored to natural sight, or, more probprofessed faith in Jesus as the Son of ably, be enabled to discern the truth and God, the promised Messiah. And to perceive the way of life. Which worshipped him. He probably prostra- see. The connexion requires us to unted himself before him, in acknowledg- derstand, those who suppose they see, or ment of his superior dignity, and on his those who are wise in their own conceit. knees poured forth the gratitude of his Prov. xxvi. 12; Rom. xii. 16. The heart. See note on Matt. ii. 2; viii. 2. gospel was so inconsistent with the Although supreme homage and grati- maxims of wisdom, as wisdom was then tude are due to God as the Ruler and regarded, that the wise, those who were Benefactor of men, yet should a degree adepts in vain philosophy, rejected it as of reverence and fervid gratitude be foolishness. But in so doing they cherished and expressed towards them really displayed folly rather than wiswho are commissioned by him to com- dom, and professing themselves to be municate blessings; and especially to- wise, became fools. Rom. i. 22; 1 Cor. wards Jesus Christ, his beloved Son, i. 17-21. Might be made blind. whom he sent to bestow the unspeak- They were hardened in their unbelief. able gifts of his grace. We need not They professed to understand the scripfear that we shall dishonor the Father tures. But they misinterpreted them, by honoring the Son. The real danger and rejected the Messiah when he apconsists in too lightly esteeming him peared. Through pride of opinion and who was the brightness of his Father's vanity of wisdom, they refused to listen glory and the express image of his per- to evidence, closed their eyes against son, his accredited representative among the truth, and were shut up in darkmen. John v. 23; Heb. i. 3. 39. For judgment I am come, &c. The word krima, (xgiua,) sometimes means condemnation; but it cannot well have that signification here, as Jesus so frequently and explicitly stated that he came not to condemn, but to bless. John iii. 17; v. 45; vi. 38, 39; xii. 47. It seems rather to denote the manifestation of the true characters of ness. 40. Are we blind also? The Pharisees were scandalized at the remark of Jesus, and demanded to know whether he doubted their clearness of mental perception, or considered them blind. 41. If ye were blind, &c. That is, if you had hitherto been in such darkness as has overshadowed the heathen world; if you had never enjoyed the but now ye say, We see; there- the door into the sheep-fold, but fore your sin remaineth. climbeth up some other way, the same is a thief and a robber. CHAPTER X. ERILY, verily, I say unto you, He that entereth not by VE light of revelation. ¶ Ye should have no sin. You would be guiltless of the sin of unbelief. The phrase must be limited by the subject to which it is applied. Doubtless the heathen were guilty of sin, though blind to the truth; but they were not criminal in this particular; they had never seen and rejected the evidence of the truth. It is not the fault of a blind man, that he cannot see the sun; nor is it the fault of one who has never heard of the Messiah, that he does not believe in him. We see. The Pharisees professed exact knowledge of the Old Testament scriptures; they had not hesitated to condemn Jesus, because his practice differed from their opinions respecting the law. Yet these very scriptures announced the Messiah and described his character. John v. 39. It was owing to their pride and obstinacy that they did not recognize him when he appeared. ¶ Your sin remaineth. You are sinful. Your sin remains, and will remain so long as you reject me; for your blindness is wilful and perverse. You have the means of knowledge, but will not use them. Whitby's paraphrase of this verse is judicious: "If ye were blind, that is, unable to discern who I am, if ye had neither the law and prophets to direct you, nor the light shining in your eyes, which is the case of the Gentiles, ye should have no sin of infidelity; but now ye say we see, and arrogate to yourselves the knowledge of the law and prophets, and are confident you are guides to the blind, Rom. ii. 19, and yet will not receive the light which shineth in your eyes; therefore your sin remaineth inexcusable." See also a similar remark, John xv. 22—24. CHAPTER X. 1. I say unto you, &c. This parable, as it is termed in ver. 6, is understood by some to have been delivered at the time and to the people mentioned at the close of the preceding chapter. But others assign a different date, and suppose an interval of about three months 2 But he that entereth in by the door is the shepherd of the sheep. 3 To him the porter openeth; elapsed between this and what is previously narrated; because the preceding conversation appears to have occurred at the feast of tabernacles, John vii. 2, 10, in the month called by us October, while what follows is said to have been transacted at the feast of dedication, in the winter, ver. 22, or in December. ¶ By the door. Although Jesus calls himself the door, in ver. 7, he seems not to use the word here in the same sense, because he declares himself to be the true shepherd who entered by the door; ver. 2, 11. We may understand him to mean by the door, in this place, the special appointment of God. All that pretended to be shepherds, who had no commission from God, those prophets who ran when they were not sent, were to be regarded as thieves and robbers, having a stronger regard for the fleece than for the flock. Čommentators generally interpret ver. 1-18, with reference to true and false teachers in the Christian church, understanding our Lord to distinguish between those who enter the ministry through faith in him and an honest desire to promote the spiritual interests of mankind, and those who adopt that ministry for improper and sinister purposes. The discourse is doubtless applicable as an illustration of that subject; but I apprehend our Lord had no direct reference to it. By the good shepherd he intended himself, not his worthy followers, as is manifest; and by the thieves and robbers he intended the professed spiritual guides of that age, the Pharisees and scribes, and not the unworthy professors of his name in subsequent time. Briefly, his design was to portray the striking contrast between himself and his adversaries. We have no right to say he designed any other application; though we may properly use his language in illustrating a less but similar contrast which has existed even to this day. 2. He that entereth in by the door, &c. Campbell translates, "The shepherd always entereth by the door ;" and adds, that the common translation " conveys |