John 9

John 9:1-23

Christ opens the eyes of a man who was born blind; and the sanhedrim examine strictly into the evidence of the miracle. John IX. 1—23.

JOHN IX. 1.

OUR Lord was now come to Jerusalem, at the feast of dedication, about the middle of December; and as he was passing along

a About the middle of December.] See Notwithstanding all the pains which Mr. John x. 22, and the note there, sect. cxxxiv. Whiston has taken to prove that the cure

t meets with one t at was orn lnd.

through the streets of that city, he saw a poor man who had been blind from his birth, that sat and asked relief from those that went by.

And his disciples, taking notice of the poor man’s case, applied themselves to Jesus, and asked him concerning it, saying, Rabbi, we desire thou wouldest tell us who it was that sinned in so extraordinary and aggravating a manner as to occasion such a judgment? Had this man himself been guilty of some heinous crime, as some of our doctors suppose he might be, in a preexistent state? b or had his parents, before his birth, committed some notorious sin? for we apprehend that he was born blind, as a punishment to himself, or them, or both.

But Jesus, waving the curiosity of the question, answered, It is not because either this man, or his parents, have sinned in such an extraordinary manner as you suppose; nor was the punishment of either the chief design of this dispensation of Providence; but the intent of it was, that the miraculous works of God might be remarkably manifested in restoring him to sight, as you will quickly see. For however the malice of the Jews may be irritated by it, I must perform the works of him that sent me while it is day, and the opportunity of dispatch-

of the blind man, of which we have an account here, happened several months before Christ discovered himself to him in the temple, and indeed at the preceding feast of tabernacles, I choose, with the generality of critics, to introduce it here; not merely that the thread of the story might not be interrupted, but because Mr. Whiston’s reasons (in his Harmony, p 385) appear inconclusive. For I see not but all here recorded might happen within the compass of two or three days at most, nay, perhaps, of one single day. And it seems much more probable that ææperæ [as he passed] might be used here without any immediate reference to ææperæ, in the preceding verse, (John viii. ult. sect. cv.) than that when Christ was fleeing out of the temple in the hasty manner described there, his disciples as he passed away from his enemies, should put so nice a question to him (as in ver. 2), or that he should stand still to discourse with them, and to perform such a cure in so leisurely a manner, as it is plain this was done.

b In a preexistent state.] Dr. Lightfoot (Hor. Heb. in loc.) shews, that some Rabbies have wildly fancied a child might sin in its mother’s womb: but most commentators, with juster reason, agree that this refers to the notion the Jews had of the transmigration of souls. They thought that if a man behaved himself amiss he was afterwards sent into another body, where he met with great calamities, and lived on much worse terms than before; whereas a more advantageous situation than the former was supposed the reward of distinguished virtue: a notion which they borrowed from the Pythagoreans; which seems to be hinted at by Josephus, and is plainly referred to, Wisd. viii. 19, 20. (Compare Mat. xiv. 2; xvi. 14) Perhaps the disciples might put this question on purpose to learn our Lord’s sentiments on this subject of curious speculation; but he wisely declined an express decision of the matter, to fix on something more useful.

He miraculously opens his eyes.

ing it continues; for I well know that the night is coming, in which no man can work: I see death approaching, which, as it puts a period in general to human labours, so will close the scene of such miracles as these, and remove me from the converse and society of men. But so long as I am in the world, I am the light of the world; and, as a proof of the Divine illumination I am capable of giving, I have often restored sight to the blind; and I will do it in this instance.

Now when he had spoken thus, that he might exercise the faith and obedience of the patient, and might shew that he could command efficacy on whatever means he should please to use, he spat on the ground, and made clay with the spittle, and anointed the eyes of the blind man with the clay: And then, for a farther trial of his resignation and submission, he said to him, Go, wash at the pool of Siloam.c (Which word Siloam, being interpreted from the Hebrew, signifies Sent, and so bore some analogy to the character of Jesus, as sent of God.) He therefore presently complied with the direction, and went away, and washed as he was ordered, and had no sooner done it, but he came from the pool seeing; and not only found his sight given him, but his eyes were at once so remarkably strengthened that he immediately could bear the light.d

The neighbours therefore, and they who had seen him before, and known that he was always blind, said one to another, Is not this he that sat in the street, and asked [charity] of those who

sh at the pool of Siloam.] Perhaps command our Lord intended to he miracle so much the more taken of; for a crowd of people would ly gather round him, to observe the of so strange a prescription. And exceeding probable that the blind ad a guide to lead him, especially h the streets of so populous a city, ht naturally mention the errand ere going upon, and call those that m to a greater attention. Accord- his miracle was afterwards talked h particular regard: John xi. 37, . As for the pool of Siloam, it applied from the fountain of that

name which arose in of Jerusalem. See no p. 127; and Reland. 1

d Could bear the lig intimated in the phr Compare note b, sect. I Perhaps he had been ple of Naaman not t improbable means wh view of a miracle. Y not know this was Ye and so had no parti (compare ver. 12); w way, that such a faith required as a condition

an tells the people how he received his sight. passed by? Whence is there such an astonishing alteration in him? And some said, It is assuredly he; and others, It is indeed very much like him, yet it cannot be the person himself: [but] he said, and confidently averred, Truly I am the very man. They therefore said to him, How then were thine eyes opened, which we know to have been blind? Could any medicine have so strange an effect? And he replied, a certain man, who is called Jesus, and who is famous for many other extraordinary works, made clay by spitting on the ground, and, having anointed mine eyes with it, said to me, Go to the pool of Siloam and wash there: and accordingly I went and washed, and immediately received my sight; and this is, in a few words, a true and exact account of this wonderful fact. Then said they to him, Where is he that performed this, and gave thee such directions? And he said, I do not know; for I have never yet seen him, nor ever conversed with him, otherwise than as I just now told you. And they brought him who had formerly been blind to the Pharisees in the grand sanhedrim, that he might be examined by them; that so, if there was any fraud in the matter, they might discover and expose it. Now it was on the sabbathday when Jesus made the clay, in the manner before related, and opened his eyes; which was a circumstance that some of these hypocritical rulers pretended to take great offence at. The Pharisees therefore, disposed to find all the fault they could, asked him again, how or by what means he received his sight. And he said to them, exactly as he had before declared to the people, He only put clay upon mine eyes, and I then, according to his command, went and washed at the neighbouring pool of Siloam, and, behold, I do now see perfectly well. [.] The circumstance sight would give him cheerfulness which mething unlike what light occasion a little were not well ac- as Bishop Hall justly [It was on the sabbathday, &c.] Lightfoot (in his Hor. Hebr. on v has shewn, that anointing the eyes sabbathday with any kind of medicin forbidden to the Jews by the tradi the elders.

Being questioned by the sanhedrim, a division

Then said some of the Pharisees, This man, though apparently possessed of some extraordinary power, is not, to be sure, a messenger of God, nor can he perform these works by a Divine agency, because he observeth not the sacred rest of the sabbath, which the law of God so expressly enjoins. But others more wisely said, How can a man that is a notorious sinner and sabbathbreaker, as you suppose this man to be, do such great and beneficial miracles, which wear all the marks of a divine original that can be imagined? And there was a warm debate and division among them on this important question; the few friends of Christ among them not failing to urge so great an advantage against the rest.

But, to prevent the offence that might be taken at their dispute, they turned and said again to the blind man (that is, to him who had been blind, and still was spoken of by that title), What sayest thou concerning him, since he hath, as thou declarest, opened thine eyes? And he freely said, It is clear to me that he is a most illustrious Prophet; for surely otherwise he would have been unable to perform so great a miracle.

The Jews therefore of this great council, being generally displeased with his reply, and yet unable to invalidate it if the miracle was allowed, would not believe concerning him on his own credit, that he had formerly been blind, and had now received his sight; but represented it as a confederacy between him and Jesus, by an easy fraud, to get the reputation of so extraordinary a cure: and in this view they went on roundly to censure it, till they had called in the parents of the man, who maintained that he had thus received his sight, that they might strictly examine them on this question. And they asked

Such great and beneficial miracles.] This seems to intimate that they thought there were at least some miracles so glorious, and so benevolent, that no evil agent would have either inclination or power to perform them; and that they reckoned this in that number. The thought seems both rational and important, and is set in a very strong light by the learned Mr. Chapman, in his Eusebius, cha. ii.

The few friends of Christ among them, [c.] If Nicodemus, and Joseph of Arimathea, both members of the sanhedrim, were now present, they would naturally distinguish themselves on this occasion; and Gamaliel too, on the principles he afterwards avowed (Acts v. 38, 39), must have been on their side.

ts are ca , a examined concerning him.

hem, saying, Is this indeed your son, of whom it is reported that you say he was born blind? live us an account of the whole matter; and particularly tell us, if you are sure he was blind from his birth, how then doth he now see? is parents answered them, and said, We assurdedly know that this is our son; and affirm it to e true that he was born blind, and hath contined so from his infancy: But as for this strange act, how he now sees, we know not; or who has opened his eyes, we know not any more than he has told us, not being present when the cure was wrought: he is himself of a sufficient age to answer such a question; if you please therefore to ask him, he will undoubtedly speak concerning himself, and is best able to tell you his own story.

These things his parents said in this cautious manner, not that they had any doubt of the cure as wrought by Jesus, but because they were afraid of the Jews: for the Jews, in this their highest court, had already agreed, that if any one should shew such regard to Jesus of Nazareth as to confess him to be Christ, he should immediately be excommunicated and cast out of the synagogue;¹ a censure which was reckoned very infamous, and attended with many civil incapacities and penalties. Not knowing therefore but such an interpretation might be put on their owning the truth of this miracle, his parents declined giving any particular testimony concerning it; and rather chose to refer them to their son, and said, He is of age sufficient to be heard as an evidence, and it will therefore be most proper that you should ask the particulars from him.

IMPROVEMENT.

On that the zeal of our great Master might quicken us his too ver. negligent servants! Still is he the light of the world, by his doctrines, precepts, and example. May our eyes by Divine grace

¹ If any one should confess him to be Christ, &c.] Hence it appears, that though our Lord was cautious of professing himself to be the Christ in express terms, yet many understood the intimations he gave: and that most of his disciples by this time declared their faith in him under that character. It also farther appears from hence that the parents, and indeed the sanhedrim, knew who it was that opened this man’s eyes, though he himself was hitherto a stranger to him, and was not yet acquainted with the dignity of his person. Compare ver. 25, 36.

Reflections on the cure of him that was born blind.

be opened to see, and our hearts be disposed to love and to folcxxx. low this light! It was a governing maxim with him, and he ver. 4 meant it also for our admonition, I must work the works of him that sent me while it is day; the night cometh, wherein no man can work. We are sent into the world on an important errand, to work out our own salvation, and that of others: may we improve the present day; and so much the rather, as we see the night approaching! On some the shadows of the evening are already drawing on; and as to others, their sun may go down at noon. Let us therefore, waving the curiosity of unprofitable 2, 3 speculations, apply ourselves seriously to the business of life, and zealously seize every opportunity of usefulness.

6, 7— Our Lord, as it should seem unasked, and by the person on whom it was wrought unknown, performed this important and extraordinary cure. And the manner in which he did it is worthy of notice: He anointed his eyes with clay, and then commanded him to wash. Clay laid on the eyelids might almost blind a man that had sight; but what could it do towards curing blindness? It reminds us that God is no farther from the accomplishment of any purpose or event when he works with, than without means; and that all the creatures are only that which his almighty operation makes them.

—7 The blind man believed, and received the immediate benefit of it. Had he 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! And may we leave it to thee to choose how thou wilt bestow favours, which it is our highest interest on any terms to receive.

15, 17 It must be a satisfaction to every true Christian to observe 18, 19 the curiosity and exactness with which these Pharisees inquired into the miracles of Christ, and how thoroughly they canvassed every circumstance of them. A truth like this need not fear any examination. Every new witness which they heard confirmed the case, and confounded the obstinacy of their unbelief. But surely the weakness of the parents was very pitiable, who, in the midst of the evidence and obligation of such a miracle, were

20. 23 more afraid of incurring a human sentence than of offending God, by failing to own so great a favour, and to confess the blessed Person by whom it was wrought. The fear of man bringeth a snare (Prov. xxix. 25); but they whose eyes Christ has opened in a spiritual sense will see a glory and excellence in him which will animate them boldly to bear their testimony to him, in defiance of all the censures which men can pass, or of all the penalties by which they can enforce them.

ian is called again be ore the sanhedrim.

John 9:24-38

s born blind that had received his sight is a second before the sanhedrim, who, provoked by the free-ies, excommunicate him; but Jesus meets him, and to be the Son of God. John IX. 24—38.

JOHN IX. 24.

NOW, as the sanhedrim were not able to discover any fraud in the miracle mentioned in the preceding section by examining the parents, they therefore called a second time or the man who had been blind, and said to him, Give glory to God, by a free confession of the fraud, if there be any collusion or artifice in this affair; or, if the cure was really wrought in the manner thou affirmest, acknowledge the power, sovereignty, and goodness, of the Divine Being in working by so unworthy an instrument; for we certainly know that this Jesus of Nazareth, the man of whom thou speakest, is a profligate sinner, and deserves public punishment rather than esteem.

Then answered he and said, If he be a sinner, I know not any thing of it, having no personal acquaintance with him; but one thing I certainly know, and will stand to the truth of it, that whereas I was blind, even from my birth, I now see perfectly well, and owe my sight to the very person whom you condemn.

a Give glory to God, by a free confession of the fraud, &c.] As it is greatly for the honour of the Divine omniscience and providence that persons who are guilty of crimes not fully proved against them should freely confess them, and not presume, against the dictates of conscience, to maintain their own innocence; there is a great propriety in the phrase taken in this sense. (Compare Josh. vii. 19, and Rev. xi. 13.) Yet some have taken it as a general adjuration by the glorious name of God. (As 1 Kings xxii. 16; 2 Chron. xviii. 15; and Mat. xxvi. 63.) The words also admit another sense, which I have comprehended in the paraphrase; but I prefer the former.

b This man is a sinner.] I cannot, with Mr. Locke (Reasonableness of Christianity, p. 28), imagine this any proof of a tradition among the Jews that the Messiah should be perfectly free from sin; but rather conclude that sinner here, as ver. 16, signifies a notoriously wicked man. It was certain, from the principles of their sacred writings, that a person not entirely sinless might perform very illustrious miracles. But how severe an insult was here on the character of our Redeemer, to be pronounced a known scandalous sinner by this high court of judicature! An infamy which has seldom, in any civilized country, fallen on any person not legally convicted.

VOL. 2.

ey are provoked at his replies,

But they again said to him, hoping that, in xxxi. some minute circumstance at least, he might contradict his former account, and give them John some advantage against him, Tell us once ix. 26 more, as particularly as thou canst, what did he unto thee? and how did he open thine eyes?

And as the man perceived that they intended only to insnare him, he answered them eagerly, I have told you already, and ye have not regarded what I said, nor would at all believe me: why would you desire to hear it again? Would you also become his disciples, as many have lately done, and some, perhaps, on occasion of this miracle which he has performed on me?

The Pharisees then were filled with indignation, and were so greatly exasperated at what appeared to them so insolent a speech, that they reviled him in very opprobrious language, and said, Thou art indeed this fellow’s disciple, as many of the herd of ignorant people are; but we would have thee to know that we scorn the imputation, for we are the disciples of Moses,ᵉ and are too firmly attached to that great and holy prophet to regard such a deceiver as this.

We well know that God spake to Moses,ᵈ and gave the most ample evidence of sending him with a Divine commission; but as for this man, we know not from whence he is, nor can we perceive any satisfactory credentials of his bringing any message from God to us.

But, not discouraged by their unjust reflections, the man replied with a becoming freedom of spirit, and said unto them, Why, in this respect, it is strange that you know not from whence he is, and yet it is plain that he has opened mine

eyes. Now we all know in general that God heareth not sinners, and that persons of infamous characters and immoral lives cannot

ᵉ We are the disciples of Moses.] Hereby they craftily, but most maliciously and falsely, insinuated that there was such an opposition between Moses and Jesus, that it was impossible for the same persons to be the disciples of both.

ᵈ We know that God spake to Moses.] Their partiality here was inexcusable; for if they believed the mission of Moses, on the evidence of miracles, credibly attested indeed,

but performed two thousand years before they were born; it was much more reasonable, on their own principles, to believe the mission of Jesus on at least equal miracles, wrought daily among them, when they might in many instances have been eyewitnesses to the facts; and one of which, notwithstanding all their malice, they were here compelled to own, or at least found themselves utterly unable to disprove.

and excommunicate him.

sinners: but if any man be a worshipper of God, and doth is will, him be heareth.

expect the divine acceptance in any common petition which they offer, much less for the performance of a miracle; but if any man be truly devout, and faithfully do his will, him indeed he heareth with a favourable regard: when therefore God is found to hear a man in such

szer cxxxi John ix. 31

an extraordinary instance as this, there seems the greatest reason to believe he is a person whose temper and character are approved by him. And this is plainly an extraordinary instance; for, from the beginning of the world it was never heard that any man opened the eyes of one who, like me, was born blind. It is surprising, therefore, that you, who allow that Moses was a prophet, on the authority of his miracles, should in this case judge so hardly of my deliverer, whoever he be. But every unprejudiced person may easily see that if this man were not sent of God, he could do nothing of this kind.

And, not being able to endure so plain and forcible a reproof, which even stung them to the heart, they answered and said to him, with great hatred and scorn, Thou vile presumptuous wretch, thou wast entirely born in sins, and didst bring into the world with thee most evident tokens of Divine wrath and vengeance; and dost thou insolently take upon thee to teach us, the guides of the national faith, and members of the supreme court of ecclesiastical judicature? We shall find out a way to correct this arrogance. And immediately they cast him out of the synagogue, passing a solemn sentence of excommunication upon him, though there was no shadow of proof that he had deserved it.

Now Jesus quickly heard of their arbitrary proceedings, that they had thus passed sentence on the poor man, and had cast him out for his sake; and, finding him soon after, he said to him privately, Dost thou believe on the Son of God, the great expected Messiah?

He answered and said, Sir, who is he, that I may believe on him? I know that such a glorious Person is expected; and if he be already come, tell me but who he is, and where I may meet with him, and I am ready to express a due regard to him who shall be pointed out to me under that honourable and important character.

Reflections on the force and prevalence of

Then Jesus, to encourage him under what he was now suffering on his account, said to him, with a degree of freedom which was very unusual, Thou hast no need of going far to seek him; for thou hast both already seen him, and had experience of his power and goodness: it was he that miraculously opened thine eyes, and indeed it is even he that is now talking with thee who is that very Person.

And, immediately yielding to that convincing argument which arose from what he had himself experienced of his almighty power, he said, Lord, I most readily believe that thou art he, and humbly prostrate myself before thee, to render thee due homage as such. And, falling down at his feet, he worshipped him.

IMPROVEMENT.

ver. 24-27 So little does truth fear repeated examinations; and thus does it, after every trial, come forth like pure gold out of the furnace. So did this miracle of Christ appear to these subtle adversaries; so will the Christian cause appear to all who will diligently search into its evidence.

28, 29 Who can forbear wondering at the obstinacy of these Pharisees; and, on the same principles, at that of the present Jews, who, while they acknowledge that God spake by Moses, because he wrought miracles, will not, on the evidence of yet more various and glorious miracles, and those attested beyond all contradiction, acknowledge the authority of the Son of God himself?

But we see this poor illiterate creature (for such he undoubtedly was), with the advantage of truth on his side, baffles all the sophistry of his most learned antagonists. Great is the truth, an it will prevail. Great is this truth, so fundamental to the gospel, that Jesus is the Son of God: and this also, which is so important

to natural religion and revealed, that God heareth not sinners; but if any man be a worshipper of God, and do his will, him he hears,

• With a degree of freedom very unusual.] We have formerly observed the wise caution of Jesus on this head. See sect. xxix. note 1, Vol. I. p. 173. The freedom here used may be accounted for by considering the extraordinary circumstances of the case; this being the first instance in which any one had incurred the great inconveniences attending a sentence of excommunication out of zeal for the honour of Christ. No doubt this

passed privately between our Lord and this good man, though presently after others joined the conversation, as we observe in the beginning of the next section.

More various and glorious miracles.] A beautiful parallel between the miracles of Moses and Christ is drawn by Orobio on the one hand, and Limborch on the other. Limb. Collat. cum Judæo, Scrip. iii. Quæst. 4, No. 3. p. 131, & seq. and Resp. a Seri. iii. p. 151, & seq.

Jesus reproves the blindness of the Pharisees.

and most favourably regards. May we be truly devout, and add to our devotion an obedient regard to the Divine will, and the eyes of the Lord will be upon us, and his ears be open to our cry! (Psal. xxxiv. 15.) Then, being favourably owned of God, we shall have no reason to fear the censures of men. If they cast us out, Christ will receive us, and perhaps reveal himself to us with more freedom, in proportion to the injuries we sustain from them.

John 9:39

Christ admonishes the Pharisees of their danger; and represents himself as the door of the sheepfold through which men must necessarily enter, if they desire their own salvation, or that of others committed to their care. John IX. 39, to the end; X. 1—10.

JOHN IX. 39. AND Jesus said, For judgment I am come into this world: that they which see not, might see; and that they which see, might be made blind.

And some of the Pharisees which were with him, heard these words, and said unto him, Are we blind also?

JOHN IX. 39.

WHILE Jesus stood talking with the blind man who had received his sight, several people, who were then entering into the temple, knowing them both, and desirous to hear what passed, gathered together about them and Jesus said, so that they all might hear him, you may see in this man, and in what has happened in relation to him, an illustration of the effects which my appearance is to produce: for I am come into this world for judgment as well as mercy; that, on the one hand, they who see not, might see, or that the ignorant souls, who are willing to be instructed, might learn Divine knowledge; and, on the other hand, that they who see, may be made blind; that such as are proudly conceited of their own science and wisdom may either be humbled or exposed; and they who wilfully stand out, and harden their hearts against my instructions, may bring upon themselves yet greater darkness.

And [some] of the Pharisees, who were then present with him, heard these things, and apprehending that he glanced at them, said to him, Are we also blind? and dost thou mean to insinuate any thing of that kind? If thou dost, speak plainly. Now this they said, hoping thereby to draw him into some dangerous reflection on the sanhedrim, who had lately

He declares himself to be the true Shep d,

passed their censure on the man whose eyes he had opened.

Jesus said to them, If you were indeed blind, and laboured under unavoidable ignorance, you would not then have any sin in comparison of what you now have :ᵃ but now you say, Surely we see much more clearly than the rest of mankind, therefore your sin abides upon you with greater aggravation ; and this conceit which you have of your own knowledge hinders conviction, and prevents the first entrance of instruction into your minds.

Nevertheless, whether you will hear, or whether you will forbear, I will for a while longer continue my admonitions ; and therefore, verily, verily, I say unto you who call yourselves the shepherds of the people, That he who enters not by the door into the sheepfold, but climbeth up some other private way, whatever be the character he may assume, the same is to be looked upon as no better than a thief and a robber. But he that comes in at the door of the sheepfold is the true shepherd of the sheep ; and such a one will always choose to enter in by that which is the regular appointed way. To him, as soon as he approaches, the doorkeeper opens the fold ;ᵇ and the sheep themselves hear his voice with regard ; and he is well acquainted

If you were indeed blind, you would not have any sin, &c.] Elsner (Observ. Vol. I. p. 326) understands this of corporeal blindness ; as if our Lord had said, “It is a great aggravation of your perverseness, that you know by experience the difference between blindness and sight, which might convince you of the importance of such a miracle, and of the Divine power by which it is wrought.” But the following words, But now you say, We see, suit much better with the sense given in the paraphrase.

The doorkeeper opens the fold.] Grotius does not attempt the accommodation of this circumstance : Mr. Cradock interprets it of the Holy Ghost ; and Dr. Whitby of God the Father, as giving free admission to those teachers who maintained a due regard to Christ : an interpretation which seems much more reasonable than to refer it (as some do) to ministers. It is

suggested by Sir Isaac Newton, that, as these words were spoken near the temple, where sheep were kept in folds to be sold for sacrifices, Christ here alludes to what was peculiar in those folds ; that, as they were kept locked, they not only excluded the thief, but the shepherd, till the doorkeeper opened them. (See Newton on Proph. p. 148.) But I cannot think, whatever occasion Christ might take from the sight of sheep to represent his people under that image, and himself as a Shepherd, he would describe them like sheep shut up in a pen to be sold for sacrifice ; nor does the shepherd’s leading them out, &c. agree with this circumstance. In countries where there were so many savage beasts it might be ordinarily necessary to have the folds be secured than among us ; and the chief shepherd might often leave a servant to watch them while thus shut up, and come himself to lead them out to pasture in a morning.

he door by which we are to enter in.

with each of them, insomuch that he calls each of his own sheep by name, and leads them out to pasture. And when he thus puts forth his own sheep from the fold, he himself goes before them to guide them to good pastures, and to defend them from any danger which may occur; and the sheep cheerfully follow him; for they well know his voice, being daily accustomed to it. But if a stranger come to lead them out, they will not follow him; but, on the contrary, they will flee away from him, because they do not know the voice of strangers.

This short parable Jesus spake unto them; but they did not understand what it was that he said to them, but were quite at a loss to conjecture his meaning; though his intent in describing the character of the good Shepherd was plainly to shew how far the Pharisees, who assume the name, were from answering it; and to warn the true sheep, or persons of real integrity and simplicity, of the danger of being blindly governed and guided by them.

Then Jesus, to clear up what was most obscure in his former discourse, said to them again, Verily, verily, I say unto you, and solemnly assure you, that, however you neglect me, I am the door of the sheep, and it is only by authority derived from me that the people of God are to be taught and fed. All that ever came before me, assuming the Messiah’s character, or setting up for a despotic authority in the church, and teaching other methods of salvation than by me, are thieves and robbers, per-

c Calls his own sheep by name.] Dr. Hammond justly infers from hence, that the eastern shepherds, at least those of Judea, gave particular names to their sheep, as most men do to their dogs and horses. Their custom also was to lead the sheep, playing on some musical instrument.

d I am the door, &c.] It would be very impertinent to run a long parallel here between Christ and a door. The resemblance plainly centers in this one circumstance; that as a man must observe and pass through the door, in order to his making a regular and unsuspected entrance into a sheepfold; so he must maintain a proper regard to Christ, in order to his being a true teacher in the church, and

must pass (as it were) through him, or by his authority, into his office. It is by a simile very near resembling this that Christ elsewhere calls himself the way. John xiv. 6, sect. clxxiii.

e All that ever came before me, &c.] If it could be shewn, by any proper authority, that was ever signifies in neglect of me, or was Supper passing by a door, I should, with Elsner (Observ. Vol. I. p. 327), prefer that rendering to any other: but as this does not appear, it is evident that the words must be understood with the limitation added in the paraphrase; for otherwise they would imply such a reflection on Moses and the prophets as we know our Lord could never intend. Perhaps he

Reflections on hrs s being the door of the

sons of very bad designs, who had no warrant from above for what they did; and, whatsoever their pretences were, their administration has a fatal tendency to make havoc of the souls they should watch and feed; but the true sheep, or those who are sincere and well disposed persons, have not heard them, so as to relish and regard their doctrine. I therefore repeat it again, as a most important truth, That I myself am the door; and if any one enter in by me, and acknowledge my authority, he shall be, like a sheep in his fold, safe from the invasion of what might injure and destroy him; and shall go in and out under my care and guidance, and shall still find good pasture; that is, in consequence of his regard to me, and the enjoyment of communion with me, his soul shall be fed and nourished with true doctrine, and shall obtain substantial happiness. For whereas the thief only comes that he may steal, and kill, and destroy; I am come for the benefit of all my sheep, that they may have true life, and that at length they may have it yet more abundantly, a most plentiful provision being made for their everlasting comfort and happiness, even far beyond what has ever been known before.

IMPROVEMENT.

John ix. 39 LET us hear, with an holy awe on our spirits, that the Lord Jesus Christ came into the world for purposes of judgment as well as of mercy; and make it our humble prayer that we may be enlightened by him, and not sealed up under aggravated darkness, as a punishment for our obstinacy and impenitence; for then all the means of knowledge which we have so basely perverted will rise up to condemn us.

John x. 7 Let Christ be regarded by us as the door from whom all true teachers derive their authority, and to whom they direct their administrations: and let it be our care that we enter by this door. Let inferior shepherds learn their duty, so plainly suggested here:

might refer to such persons as Judas of Galilee, or Theudas, who had been the occasion of destruction to their followers. See Acts v. 36, 37.

That they may have it more abundantly.] To refer this latter clause, at least ultimately, to the provision which Christ

has made for the future and eternal happiness of all his people, seems best to suit the other parts of this discourse, as well as the genius of the whole Christian dispensation. Perhaps the word ægriæov may intimate how much this provision exceeded that made by Moses.

Christ, as the good Shepherd, will die for the sheep.

Let them learn to know their sheep, and take as particular notice as they can of each single person committed to their care; and let them go before them in all the paths of duty: for what could the greatest enemy to the flock do worse than to lead them by example into the paths of destruction?

Happy souls, who are entered in by this gate! Their safety, their comfort, is secure; they enjoy a holy liberty and plenty, and going in and coming out they find pasture. If we are strangers to that entertainment and refreshment which arises from ordinances (those green pastures which Christ hath provided for his sheep in the wilderness), we have a great deal of reason to fear that we belong not to his flock. He came that his sheep might have life, and that they might have it more abundantly; that greater provision might be made for their instruction and consolation now, till they are brought to those better pastures he intends for them above. May his grace prepare us for them! and his hand will certainly conduct us to them; nor need we fear the darkest passage in our way.