Biblical Illustrator And as Jesus passed by He saw a man which was blind from his birth. S. S. Times. I. CHRONIC BLINDNESS.1. A type of spiritual need (ver. 1; Ephesians 4:18; 2 Corinthians 4:4; Luke 2:34; Isaiah 59:9; Proverbs 4:19; Isaiah 59:10). 2. Common to the human race (ver. 2; Romans 3:23; Psalm 14:3; 1 John 5:19; Romans 5:12, 14, 21). II. HELP GRANTED. 1. For the glory of God (ver. 3; John 7:18; John 8:49, 50; John 11:4; John 14:13). 2. Because the time was short (ver. 4; John 12:35; John 13:1; John 14:12; Matthew 26:24; Luke 12:50). 3. To show Christ's errand on earth (ver. 4; John 3:17; John 4:34; John 6:38; Luke 2:49; Psalm 40:7; 1 John 4:14). 4. To fulfil prophecy.(1) As light of the world (ver. 5; Malachi 4:2; Luke 1:78; Numbers 24:17; Isaiah 9:2; Isaiah 13:6).(2) As opener of eyes of blind (ver. 6; Isaiah 29:18; Isaiah 32:3; Isaiah 25:5; Isaiah 42:7, 16). 5. To reward faith (ver. 7; Matthew 9:22, 29; Matthew 13:58; Matthew 15:28; Acts 3:16). III. DOUBTS OF UNBELIEVERS. 1. As to the reality of the miracle (ver. 9; John 7:12; Matthew 9:3, 24; Matthew 28:15; Acts 1:13). 2. As to the fitness of the time (ver. 14; Matthew 12:2, 10; John 5:16, 18; Luke 6:7). 3. As to the character of Jesus (ver. 16; John 7:20; John 9:24, 29; Luke 15:2; Matthew 11:19; Mark 3:22). (S. S. Times.) Sermons by the Monday Club. Here are three distinct types of character all seeking for information.1. The gossip-loving neighbours whose sole desire seems to have been to see or hear some new thing. 2. The prejudiced Pharisees who are bound not to know anything that conflicts with their cherished views. 3. The parents who are afraid that they know too much. 4. The one man who did know something and was not afraid to own it. I. THERE WERE MANY THINGS THE BLIND MAN DID NOT KNOW. He had never till now seen the light of day. Objects familiar to a child, grass, trees, sun, moon, etc., were unknown to him. His creed was very short and contained but one article, but this was the most important because containing that rarest of all knowledge — self-knowledge. What do you know, boy or girl? Something about grammar, arithmetic, geography, etc.? But do you know something about yourself? Here you are in the world; you know that in some sense, but do you realize it as the man did his blindness, so that it affects every action and thought? Do you know that you will not stay in the flesh forever? "Yes, ever since I wrote in my copybook, 'All men are mortal.'" But do you know it as the man knew that he was blind, so that you are willing to accept the gift of heaven through Christ? II. WHAT THE BLIND MAN KNEW HE KNEW THOROUGHLY. About this one article he had no question. There was no "if" or "perhaps" about it, no room for Agnosticism in it. He had only one answer for his neighbours and the Pharisees, and could not be cajoled or frightened out of what he knew. It is best to believe a little thoroughly than much superficially. Not that creeds are to be despised, but as a matter of fact every man has his own private creed which does not coincide with all the creed of his church, but which is a matter of experience. This man's creed was, "One thing I know; whereas I was blind," etc. The deaf mute's creed was, "One thing I know, whereas I was dumb," etc. So with the cleansed leper. These creeds differed in their premises, but they all led to the same conclusion, that there was one Healer. We may have been brought to our belief through different doors — one through that of sorrow, another through that of providential deliverance, etc., yet there is one conclusion, that Jesus is the only Saviour of sinners. III. THE GRADUAL WAY IN WHICH HE APPROACHED TO A KNOWLEDGE OF CHRIST. 1. He is only conscious of an unusual presence in the throng about him who exerts a strange influence over him, then stops and anoints his eyes, commands him to wash, which doing he sees. At once he says, "A man that is called Jesus," etc. That is some. thing. He has time to think the matter over. 2. When the next questioner asks, "What sayest thou of Him"? he answers unhesitatingly, "He is a prophet." He is getting on rapidly now. Not more quickly do his newly-opened eyes take in the marvels of nature than his newly-awakened spiritual vision takes in the glories of Christ's character. 3. Next he hears them call Jesus a sinner. Nay, he says, "God heareth not sinners" — a further step. The healer is a sinless one. 4. A moment later he avers that Jesus comes from God. 5. A little later comes worship of and faith in Christ as the Son of God, where he reaches the limit of knowledge. IV. NOTE THAT VERY LITTLE KNOWLEDGE OF CHRIST IS SUFFICIENT FOR SALVATION. A child knows more than that beggar did of Christ, but he knew enough to do as he was bidden, and that was enough to save him. Christ did not wait until he fully apprehended His character before He healed him. "He that willeth to do His will shall know," etc. V. THERE IS ONE CLASS IN THIS STORY WHO MADE THEMSELVES THE WORLD'S LAUGHING STOCK — the Pharisees. They would not believe their own eyes. They were so eager to establish their point that they made themselves ridiculous. There are many people now who disbelieve in the face of stronger evidence, and who do not believe for the same reason as the Pharisees — because they will not. VI. AN OUNCE OF EXPERIENCE IS WORTH A TON OF THEORY. The blind man, alone and ignorant, had the advantage of the whole college of rabbis because he had experience on his side. He could establish a fact when they could only ask questions. It is better to know one thing than to guess a good many. (Sermons by the Monday Club.) 1. The miracle, or the power of the love of Christ. 2. The trial, or the power of upright simplicity and gratitude. 3. The issue, or the victory of faith over the strongest temptation. 4. The profound interpretation and lofty significances of the event. (J. P. Lange, D. D.) I. THE GREATNESS OF HIS AFFLICTION. His blindness — 1. Deprived him of an important means of knowledge. The blind may acquire a word knowledge of men and things, but he is powerless to form any corresponding mental picture. Locke speaks of one who, after listening to an explanation of scarlet, thought it resembled the blast of a trumpet; and so of the man here. There he stands at the gate of the Temple; his features familiar to the worshippers, but the gorgeous service within, and all the life and beauty without, he had never beheld, and as he now stood beneath the Redeemer's gaze he was unconscious whose pitying look rested on him. We are all born blind. The eyes of the soul are there, but they see not. For many years some have heard the disfiguration our moral visage described and the beauty of Jesus depicted, and are as insensible to both as this blind man. 2. Denied him a grand source of enjoyment. The eye is the channel of some of our purest pleasures. The blind know nothing of the beauties of nature, art, literature, friendship; and the spiritually blind are dead to the perception of a Father's presence and a Father's love. 3. Unfitted him for the discharge of life's duties. Instead of being able to care for others, he needed others to care for him. He whose mind is blinded by unbelief, prejudice, or passion can never rightly discharge his duty. The light of God's renewing grace within is the only sufficient qualification for doing the works of righteousness. II. THE MANNER OF HIS CURE. 1. There was the Divine employment of a material element. A medicinal value was attributed to the saliva, but the clay could only have further injured the eyes. So that the ointment was not an assistance to Divine power but only to human faith. 2. There was implicit obedience to the Divine command. Without question or debate, and actuated only by hope of cure, the man did as he was told. What. ever God appoints as a condition of blessing we are bound to instantly accept. If He commands us wash in the Saviour's blood, and move with the feet of prayer to the place of healing, it is for us not to question but to obey. 3. There was the evident operation of Divine power. The clay and Siloam were only outward and visible signs of Christ's curative energy. The cure of spiritual blindness is possible only to the power of God. Neither priestly incantations nor clay-cold creeds can make the blind to see. III. THE CHARACTER OF HIS TESTIMONY. 1. It was the embodiment of personal experience. He does not attempt to explain the how of the cure, nor does he allow himself to be shaken by the Pharisees' objection to the Author of his cure. He keeps to the one thing he knows. There is no evidence so valuable as experimental. If we have been brought out of darkness into marvellous light no objector can destroy that fact of consciousness. 2. It was sustained by visible proof. His neighbours could not at first agree as to his identity, there was so great a change. So by their fruits regenerate Christians are known. 3. It was borne with unflinching boldness. He dared and suffered that which a Jew dreaded most. It is an easy thing to confess Christ when the confession involves no sacrifice. But to witness for Him when convenience and custom would counsel silence; to lose a good situation rather than deny our Lord — that requires courage. But Christ made up to the man more than he had lost, and so He will do to us. (W. Kirkman.) I. THE PRELIMINARIES OF THIS MEMORABLE MIRACLE. 1. A strange question (ver. 2). 2. A conclusive reply (ver. 3). 3. A solemn reflection (ver. 4). 4. A glorious announcement (ver. 5). II. THE PECULIAR MANNER IN WHICH IT WAS WROUGHT. 1. The action (ver. 6). 2. The command, "Go" (ver. 6) The design of which was — (1) (2) 3. the result, "Came seeing" (ver. 7). III. THE VARIOUS DISPUTES AND ENQUIRIES WHICH THE MIRACLE OCCASIONED. Several parties are introduced. 1. The man's neighbours and casual acquaintances (vers. 8-12). 2. The Pharisees (ver. 13, etc.). 3. Our Lord (ver. 35, etc.).
(L. W. Bacon, D. D.)
(M. G. Pearse.)
2. Like each of the few miracles in St. John, it is described with great minuteness and particularity. 3. It is one of the four miracles wrought in Judaea, or near Jerusalem, mentioned in St. John. He records eight great miracles together: four in Galilee — turning the water into wine, healing the nobleman's son, feeding the multitude, and walking on the water (chaps. 2, 4, and 6); and four in Judaea — purifying the Temple, healing the impotent man, restoring sight to the blind, and raising Lazarus (chaps. 2, 5, 6, and 9). 4. It is one of those miracles which the Jews were especially taught to expect in Messiah's time: "In that day shall the eyes of the blind see out of obscurity" (Isaiah 29:18). 5. It is one of those signs of Messiah having come, to which Jesus particularly directed John the Baptist's attention: "The blind receive their sight" (Matthew 11:5). 6. It was a miracle worked in so public a place, and on a man so well known, that it was impossible for the Jerusalem Jews to deny it. It is hardly necessary, perhaps, to bid any well-instructed Christian observe the singularly instructive and typical character of each of the eight miracles which John was inspired to record. Each was a vivid picture of spiritual things. Hengstenberg observes, that three of the four great miracles wrought by Christ in Judaea, exactly represent the three classes of works referred to in Matthew 11:5: "The lame walk, the blind see, the dead are raised up" (John 5; John 9; John 11). (Bp. Ryle.)
(W. H. Van Doren, D. D.)
(J. J. Van Oosterzee, D. D.)
1. God's sovereignty in creation: Why were you born blind? (Matthew 11:26). 2. God's goodness in providence: that blind men so often see more than those who have sight. The blind are proverbially cheerful. 3. God's riches in grace.
(C. H. Spurgeon.)
(J. Trapp.)
I. THE WRETCHEDNESS OF THEIR CONDITION. 1. This man was afflicted with blindness. Those windows through which the soul looks out upon, and which the soul lets in the beauty of God's creation, had never been opened. 2. He was afflicted with beggary. He lived perhaps all his life on the precarious charity of those who visited the temple. 3. He was afflicted with social heartlessness. With what pain must he have heard the question of ver. 2. This was a common error among the Jews; but the whole book of Job seems to have been written to correct it, and Christ Himself exposed it (Luke 13:1-4). The sufferings of individuals are no just criterion of moral character. Spiritually all in their unregenerate condition are as needy as this man. Alas! but few realize it. II. THE NATURE OF THEIR DELIVERANCE. This is — 1. The predetermined work of God (ver. 3). Christ does not mean that either was free from sin, but that sin was not the cause of the blindness, but that the blindness was to afford scope for His remedial agency. God's restorative agency reveals Him often in more striking aspects than even His creative and preserving. 2. Was effected by Christ (ver. 4). This He did —(1) Systematically, not capriciously or desultorily, but by a Divine programme. He did the right work in the right place, on the right person, at the right time.(2) Diligently. He knew that His work was great, but His time limited. These works suggest that — (a) (b) (c) (D. Thomas D. D.)
II. DILIGENCE IS IMPROVING OPPORTUNITIES. III. OUTWARD MEANS THE TEST OF FAITH. Some ignore His Church, its ordinances and methods, as needless in the regeneration of society or of the individual. But some movement must be made to catch its message; some step toward its cleansing pools; some regard for its simplest rites there must be before any who have "closed their eyes lest haply they should perceive" can obtain the Christly healing. IV. JESUS REVEALS HIMSELF TO THOSE WHO SUFFER FOR HIS SAKE AND CONFIRMS THEIR FAITH. They who escape the great fight of affliction because they are Christ's do it perhaps to their own loss. Not so real, so vivid, is He to those who have much beside. Fame and ease and abundance may dull that strong and saving sense of His presence which is the disciple's chief need. (De Witt S. Clark.)
I. THE PROBLEM. Here is a problem, old as man is old, and wide as the world is wide, the vast problem of evil — the existence of pain in the universe of a good God. Jesus does not say that this man or his parents had never sinned. All pain is not penal. Pain may be remedial, medicinal — a means of grace, a surgery of soul — a crucible of character, a revelation of the Divine goodness, an ultimate disclosure of the Divine glory. His blindness is an infirmity, not a punishment. It is something given, and not something inflicted. II. THE MIRACLE. The works of God are at last to be made manifest. The method of the miracle here as everywhere is a method which keeps the miraculous as close as possible to ordinary means and agencies. He always sought some fulcrum in nature on which to rest the leverage of supernatural power. He startles with results, never with processes. He honours nature even when He would transcend nature. But the works of God are made manifest in no startling and spectacular way. As the dawn widens into the day, so this child of darkness is led into the marvellous light. Having anointed the blind man's eyes, Jesus said, "Go, wash in the pool of Siloam." He sends him away from Himself, away from His own ministry, to the ministry of nature, to the recuperative energies which are beating in every pulse of creation. There is a human as well as a Divine side in all this great mystery of human healing and human redemption. The man is a small but necessary factor in the redemptive process, in the ultimate result. When Jesus would test our faith He gives us not merely something to believe but something to do. Action is the ultimate speech of conviction, the measure of its strength, the test of its sincerity. The faith that worketh is a faith which may be counted on. The test of a locomotive is not the noise in the whistle, but the pull in the cylinders. Every escape from ignorance into intelligence, from weakness into power, from savagery into civilization, from darkness into the light, is by way of the Pool of Siloam — is a salvation by faith. III. THE TESTIMONY. The return of this man, radiant in the joy of vision, was the sensation of the hour. He was not overawed by their authority, nor deceived by their sophistry. He could not be coerced into suppression nor corrupted into a lie. Against all blandishment and all abuse that indomitable man was loyal to his benefactor and true to himself. IV. THE RECOGNITION. Such fidelity was too rare and too precious to fail of its reward. (Boston Homilies.)
I. The first is, THAT THE MAINTENANCE OF A CALM AND UNTROUBLED SPIRIT IS ESSENTIAL BOTH TO THE PERCEPTION AND PERFORMANCE OF THE WORKS WHICH OUR FATHER HAS GIVEN US TO DO. Peace of spirit is essential if we would keep ourselves abreast of our opportunities and do each work at its own hour. Let us try to imitate the Saviour here; and to this end let us cultivate entire confidence in God, for trust in Him is peace. II. The second practical lesson is, THAT THE RAISING OF QUESTIONS IN THE DOMAIN OF MERE SPECULATION INTERFERES WITH THE PERFORMANCE OF THE PRESSING DUTIES OF PRACTICAL LIFE. Not the speculative, but the practical, demands our care. (W. M. Taylor.)
1. Compassion. Christ saw the blind man before His disciples saw him, and His look awakened their interest. Everywhere we read of His sympathy with those in trouble. He saw what others would gladly refrain from seeing — the woes of men (ver. 1). 2. Omniscience. He saw the past history of this man and His parents; and saw, too, his future history, how boldly, nay, how doggedly he would confess Christ, and how abundantly he would glorify God. He saw in this blind beggar splendid possibilities. So He saw Paul in the persecuting Saul, the reformer in the monk Martin Luther. So He sees what every man may become under Divine grace (vers. 2, 3). 3. Activity. Seeing these possibilities in this man He set at work to bring them out. His aim was to make out of this beggar a man of God. Toward this all instrumentalities combined — the clay, the pool, the tests to the man's character from neighbours and rulers. Do we realize that Jesus is taking the same pains to bring out of us the best that is in us (ver. 4-7)? 4. Kingly authority. He gave His command like a king, "Go, wash." There were man-made customs in the way, but He brushed them aside as one who spoke with authority. The hearts of men need just such a Master as this (ver. 7). 6. Divine power. Only the Divine physician could give sight to the blind-born. And only the Son of God has the right to claim the faith and worship of men (vers. 7, 35-38). II. Turn we now to THE SUFFERER: A most interesting character, as unfolded by the Gospel writer. Note his condition, and his steps from darkness to light. 1. His darkness. He was like the sinner, who cannot see God; whose nature is undeveloped, and who gropes in ignorance. Note texts showing blindness as a type of sin (John 11:10; John 12:35; Revelation 3:17; Isaiah 60:2; Ephesians 4:18; 1 Corinthians 2:14). 2. His opportunity. One day Jesus of Nazareth passed by, looked upon him, and called to him. This was the opportunity of his life. Such an opportunity comes to every soul when God's Spirit strives within him, or God's Church invites him to salvation. 3. His obedience. This was the obedience of faith. 4. His transformation. A wonderful change, from darkness to light, placing the man in new relations with the universe. But it is a greater change when God converts a soul and makes all things new. 5. His testimony. Notice how positive, how repeated, how consistent was this man's testimony to the work wrought in him. He did not falter when his witnessing cost him expulsion from the synagogue. So should everyone tell his experience of salvation. (J. L. Hurlbut.)
I. A SAD CASE. The blind man had never seen father, mother, friend, books, landscape. As the miracle was a "sign" of salvation, blindness is typical of the condition of the sinner. 1. The blind man was reduced to the necessity of guiding himself through the lower sense of touch. He picked his way through the streets with the point of his staff or the instinct of his dog. So the sinner guides himself by merely earthly considerations. He feels his way by the staff of interest, pleasure, opinions of others, etc. 2. The blind man has no idea of distance or of the relation of one object to another. He knows only those things he can feel all over. He may grope round a tree, but he can form no idea of its position in the landscape; he may have some idea of the earth he treads on, but none of its relation to the heavenly bodies. So the sinner has no proper notion of the connection between this life and the next, or of the relation of spiritual things to God. He may be more than usually expert in other departments, even as a blind man may have a more delicate touch; but in this region he is helpless. 3. One point of difference is to be noted. This man's blindness was a misfortune (ver. 2, 3). He was not to blame for it; but the sinner's blindness is culpable. He has kept his eyes shut so long that the capacity for seeing has gone. Satan blinds the sinner, it is true, as the Philistines blinded Samson; but as Samson was to blame for letting himself fall into the enemies' hands, so is the sinner. II. A SINGULAR SAYING (vers. 4, 5). 1. An essential dignity. These are strange words if Jesus was a mere man. Had He been insane we could have put them aside; but He had a mind of exquisite balance. Had He been a vain man, we might have set them down to vanity, but we know He was humble. Had He been untruthful, we might have pronounced them false; but we know that He was incapable of a lie. Therefore we can explain them in harmony with His general character only when we understand them as used by one who was God. 2. An official subjection. Though God, Jesus as incarnate was in a condition of voluntary humiliation. Yet the "must" refers not to external compulsion, but to an inner impulse; it was the language of love within. 3. A limited opportunity. His work was to be done in a given time. This would elapse when His "hour" was come, and He would say, "It is finished." III. A GRACIOUS CURE. Christ had no stereotyped method. He varied the accessories, probably from so, me reference to the character of the individuals (Matthew 9; Mark 8:23). It seems strange that He should seal up the man's eyes into a blinder darkness; but sometimes He acts in this way (e.g., Saul) when He opens the eyes of the soul. In any case, the whole procedure was a trial of the man's faith, for there was nothing in the means. IV. A SIMPLE TESTIMONY (ver. 11), which was consistently maintained, and was impregnable because experimental. He was not to be argued or bullied out of it. So with the convert. When men ask How? He cannot tell; he only says, "I went and heard such a sermon, etc., and I came away and believed, and now I am a new man." There is no evidence like this. Lessons: 1. Let us beware of uncharitable judgments, and guard against supposing that uncommon suffering indicates uncommon sin. Job was not a sinner above others, but God was glorified in him above many. 2. Let us work while the day lasts. Dr. Johnson had "the night cometh" engraved on the dial of his watch; let us have the truths they teach written on our hearts. 3. Let us have compassion on the blind; and if we cannot open their eyes, let us, at least, seek to mitigate their misery. 4. Let us tell simply and eagerly what Christ has done for us. (Christian Age.)
(M. G. Pearse.)
I. THE PATIENCE OF JESUS IN BEARING WITH HUMAN MISCONCEPTIONS OF DIVINE PROVIDENCE. It would be unfair for one to indulge in any sharp comment upon the ignorance of the disciples. For other explanations of the origin of evil are in vogue and have continually been offered quite as wild as that which they proposed. II. THE DISPOSITION OF SOME MEN TO INTERPOSE IN THE GOVERNMENT OF GOD'S WORLD. One of the ancient theories employed to reconcile suffering with benevolence, and relieve its mystery, has kept its place till our day — the existence of two spirits or principles of good and ill, warring with each other. The classic notion was that the jealous deities antagonized each other's plans on Olympus. Wrathful gods and goddesses cut at those who confronted them, and men sometimes were caught on both sides, like unfortunate cloth between the shears. There were furies as well as fates; and it was the elements of disturbance in heaven which stirred up the affairs of mortals so on the earth. This story corrects everything in such a heathen mistake. III. THE RECORD OF FOOLISH JUDGMENTS IN THE BIBLE IS NOT TO RE TAKEN AS AN INSPIRED DECISION. Some island people, when Paul was shipwrecked, openly stated that the reason why a viper fastened on his hand was because he was in all likelihood a murderer. When Job's trials were at the highest, his miserable comforters accused him of sin, and that he had been in some way a hypocrite. It is an old and common insinuation which interprets misfortunes very much as Jesus' followers did on this occasion and it is to be feared that this ungenerous world will never admit its mistakes in such particulars. Men call other people's troubles judgments; and their own calamities. IV. SUFFERING HAS SOME UNMISTAKABLE CONNECTION WITH SIN SOMEWHERE. For when our Lord told His disciples that neither this man nor his parents had sinned, we are not to understand Him as pronouncing them sinless. What He intended was that it was in no sense either a reckless calamity or a righteous retribution; for he was blind his whole life. And yet, we are not at liberty to pass by the warning which Christ gave, when the surmise was made concerning some on whom the tower of Siloam fell. A real connection must be admitted between the guilt of the race and the pain of the race. The conscientious conviction of mankind has a basis of truth. The wisest man there ever was on earth was inspired to say: "As the swallow by flying, so the curse causeless shall not come." V. ALL CHRONIC PAIN IN ANY LIFE IS PART OF THE WISE PLAN OF GOD. Such a life, which, no doubt, had to himself seemed restrictive when men talked about the beauties that never gleamed in on his soul, was one definite part of the Divine purpose in the plan of redemption. And so in that splendid flash of vast disclosure, it was revealed that the eventful history of those darkened eyes was just a piece of God's biography, rather than of man's — a chapter in the book that records the dealings of our Maker with His creatures. And all this worried existence on earth was already written on the luminous pages of a volume of annals in heaven, before the blind baby was born in Judaea. VI. SUFFERING IN THIS WORLD, IN ALMOST EVERY INSTANCE, MAY BE ASSUMED TO HAVE A VICARIOUS REACH. There is in it an element hearing outwardly on others. Some trials are the direct punishment of personal transgression; and others are the hereditary consequences of parental wickedness. But there is a class of chronic disabilities which seem beyond any reference to sin. Such may have in them a discipline for those nearest the sufferer. Who shall say how much this blind man's darkness may have been instrumental in mellowing the tempers and softening the hearts of his family? Hardly any household can be found now in which there is not some victim of pain; and those who are watching and waiting are likely to grow gentle and considerate, and ingenious with expedients of alleviation, under the long scholarship. VII. THOSE WHO ARE UNDER SUCH DISABILITIES ARE MOST OFTEN THE BRAVEST. Generally the bystanders put the questions, rather than those who are under the infliction. It was the disciples, and not the blind man, who raised the inquiry. For the poor groper never really knew what he lacked in his senses; he was only like a man who is told that it is a pity he has no ear for music; he cannot be made to appreciate the symphony the musicians give him. Possibly he had borne the life into which his deprivation drove him so long that he had become quite tame about it. There is nothing more beautiful or helpful than the cheer of some who are shadowed by great trials. VIII. UNDERLYING EVERY GIFT OF OUR LOVING SAVIOUR IS A SUPREME SPIRITUAL GRACE. When the wonder of healing had been wrought, was the final cause of the man's blindness reached? Had he served but the same purpose as the jars of water, the fish with the coin, the barren fig tree, the barley loaves? Had he groped around all these years in order to be ready when Christ wanted a thing to work a miracle upon? And had he when he had become an evidence of Christianity, and when he had humbled a few Pharisees to there vanish? No, indeed! He was looked up in the Temple, where he was using his new eyes, and there a fresh benediction met his believing soul. (C. S. Robinson, D. D.)
2. Some think that the question refers to a strange notion current among some Jews, that infants might sin before they were born. In support of this view they quote Genesis 25:22 and Genesis 28:28, 29. 3. The most probable view is, that the question arose from a misapplication of such passages of Scripture as the second commandment, where God speaks of "visiting the iniquity of the fathers upon the children" (Exodus 20:5), and from a forgetfulness of Ezekiel 18:20, etc. There are few notions that men seem to cling to so naturally, as the notion that bodily sufferings, and all affliction, are the direct consequences of sin, and that a diseased or afflicted person must necessarily be a very wicked man. This was precisely the short-sighted view that Job's three friends took up when they came to visit him, and against which Job contended. This was the idea of the people at Melita, when Paul was bitten by the viper, after the shipwreck: "This man is a murderer." (Acts 28:4). This appears to have been at the bottom of the question of the disciples. There is suffering; then there must have been sin. Whose sin was it?" (Bishop Ryle.)
(J. W. Diggle, M. A.)
(J. F. B. Tinling, B. A.)
2. If Jesus had seen this man on His way to or from worship, His conduct would not have excited special wonder. But it was when driven from the Temple and with His life in peril. But He forgot His danger in the fulness of His pity. 3. The disciples supposed that by making the man a subject for pity, Christ made him a fit subject for speculation. Some thought this calamity a fruit of parental sin, others a punishment for prospective guilt. They were wrong, but not so wrong as those who believe that sin will never be punished at all. 4. Christ's solution of their difficulties suggests some important reflections. I. THAT SUFFERING IS THE FRUIT OF SIN. Our Lord did not deny this incontestible principle in general, but only in this particular case. God's laws in relation to the body, those of chastity, sobriety, industry and cleanliness, cannot be broken with impunity. If drunkenness and debauchery were checked the welfare of the country would be promoted and pestilence confined to a narrower region. If our great cities were governed with wisdom, if they were properly drained, the poor properly housed, the water pure and abundant, disease would be checked and good morals and happiness promoted. Asylums for the destitute, and hospitals for the sick are great necessities and embodiments of Christian loving kindness; but there wants something more than grappling with results, a grappling with the prolific cause. The great work of the Christian Church then is to deal with sin. Without sin our gaols would be superfluous, our workhouses not one tithe of their present magnitude, and half our hospitable beds empty. II. THAT A GOOD DEAL OF SUFFERING IS NOT THE FRUIT OF SIN. People sometimes say "had there been no sin there had been no sorrow." But where does the Bible say so? It is true that in heaven there is no sorrow, but then float is a place of rest and recompense, whereas earth is a place of trial and discipline. But there is this startling fact that the only sinless Being the world ever saw "learned obedience by the things which He suffered." Don't then say in the case of a given sufferer "Here is the wrath of God," for the varied forms of affliction are often Divine appliances for testing our principles, developing our graces and practising our virtues. III. PERSONAL SUFFERING IS SOMETIMES FOR THE SAKE OF OTHERS, that their patience may be disciplined, their sympathy elicited, their character get its necessary training. It was so in the case of Lazarus — "I am glad I was not there," etc. But some may ask, "What is to become of the people who bear the cross that others may have these opportunities?" Leave them with God. He has a vast universe and long ages to recompense them in. Jesus wore a crown of thorns, how glad today He is that He wore it! Mary and Martha were glad after he was raised that their brother died. Look at some of the sorrows of life. Why do the thorns grow? That you may have to pull them up and get improvement of character from the weeding. Why are children born ignorant and helpless? That you may care for them and teach them. Why do accidents hap. pen? That you may minister. (C. Vince.)
(T. Arnold, D. D.)
(R. Cecil, M. A.)
2. Let us learn that the supreme business of life is unselfish service, and that the time for service is now. 3. Let us learn the wisdom and power of Jesus' method in reaching men. He authenticates Himself to men by His works as well as by His word — not merely by miraculous works, but by works that are Divine in their goodness. The Healer and Helper of men thus convincingly justifies His claim of Divine kinship. Bring men face to face with Jesus; then they too, like the blind man who was healed, will at last say, "Lord, I believe," and their faith will express itself in homage and service. 4. Finally, let us learn the true nature of faith. Faith is not mere credulity, it is an attitude and an act of the soul. Its object is not a proposition, but a person. It reposes not on greatness or power alone, but on goodness. (History, Prophecy, and Gospel.)
1. He was never elated by the praise of men. 2. His unbroken communion with the Father. 3. His heart was so set upon His work that He would not be turned from it. Note — I. THE WORKER — a well-earned title. 1. There are many who ignore sorrow. The easiest thing to do with wicked London is not to know much about it. There are sights which might melt a heart of steel and make a nabob generous. But it is an easy way of escaping from the exercise of benevolence to shut your eyes. It is not so with Jesus. He has a quick eye to see the blind beggar if He sees nothing else. 2. There are others who see misery but instead of diminishing it, increase it by cold logical conclusions. Poverty they say is brought on by drunkenness, laziness, etc. Sickness is caused by wicked habits and neglect of sanitary laws. This may be true, but don't teach it till you are ill yourself. The disciples held this view and Job's comforters. Cheap moral observations steeped in vinegar make a poor dish for an invalid. But Christ "Upbraided not." 2. Others, who if not indifferent or cruel to sorrow, speculate where speculation is worthless. There is the question of the origin of evil. Such was the subject here proposed — foreseen guilt or hereditary taint? The master breaks up the fine speculation by practical service. "Father," said a boy, "the cows are in the corn. How ever did they get in?" "Boy," said the father, "never mind how they got in, let us hurry to get them out." Postpone the inquiries till after the day of judgment, just now our business is to get evil out of the world. A man saw a boy drowning and lectured him on the imprudence of bathing out of his depth. Let us rescue him and tell him not to go there again. 3. In this nonspeculating, kind, helpful spirit, let us imitate the Master. What have we done to bless our fellow men? But if Jesus be such a worker what hope there is for us who need His services! II. THE WORKROOM. Every worker needs a place to work in. Christ selected the fittest place. 1. One of the works of God is creation, and if Jesus is to perform it He must find out where something is missing which He can supply. The blind man gave occasion for Christ to give sight. If there is anything wanting in you there is room for Christ to work; if you are perfect there is no room. 2. This man's ignorance required almighty aid. God can not only create, He can illuminate. This man was as dark in mind as in body. He did not know the Son of God. Is that your case? Are you converted? Then there is space in you for Christ to work by converting grace. If you were not lost, you could not be saved. 3. All affliction may be regarded as affording opportunity for the mercy work of God. Whenever you see a man in trouble, do not blame him and ask how he came there, but say "He is an opening for God's almighty love." And do not kick at or be east down by your own afflictions, regard them as openings for mercy, and the valley of Achor shall be a door of hope. Sin itself makes room for God's mercy. How could the unspeakable gift have been bestowed if there had been no sinners. III. THE WORK BELL. You hear in early morning a bell which arouses the workers from their beds. Christ's work bell was the sight of the blind man. Then he said "I must work." The man had not said anything, but his sightless eyeballs spoke eloquently to the heart of Jesus. 1. Why must He work? Because —(1) He had come all the way from heaven on purpose.(2) He had inward impulses which forced Him to work. 2. Let us learn this lesson. Wherever we see suffering, feel "I must work." 3. What a blessing if you want to be saved to know that there is an impulse on Jesus to save! IV. THE WORK DAY. 1. This is meant of our Lord's earthly life. There was a certain day on which He could bless men, and that over He would be gone. He occupied thirty years in getting ready for it, and then in three years it was done. And how much He crowded into them! Some of us have had thirty years of work and have done very little; what if we have only three more. It we omit any part of our life work we can never make up the omission. No appendix is possible to the book of life. 2. If our Lord was so diligent to bless men while here, He is not less diligent now. (C. H. Spurgeon.)
I. THE BREVITY OF THE DAY. Christ would impress us with the value of time and opportunity and to lay out our short day to good account. How brief His was, yet in calm trust He worked on and found it long enough in which to finish His work; and the Jews with all their craft could not shorten it by one hour. II. THE WORK OF THE DAY. Christ's was to open the blind man's eyes. In this we can. not follow Him, but in the general direction and use of life we must. 1. We must work in order to live. Idlers are few, and are not to be envied. Jesus did not claim exemption from this rule. In his obscurity at Nazareth He earned the plain bread of a carpenter's table, and afterwards only accepted the ministrations of others as a recognition of His public work. Thus He would have us industrious in our daily callings. 2. Our first work is to believe on Him (John 6:28, 29). This excludes working for justification. Our good works can. not obliterate our misdeeds. Divine grace is our only refuge. Yet this must not be turned into a bed of sloth. The law said — Do and live! The gospel says — Live and do! 3. There is the obligation to do good unto all men, etc. The care of our own spiritual life is apt to become morbid unless accompanied by unselfish exertion for others. III. FOR ALL THERE IS BUT A DAY. The time is long enough for the work but too short to allow trifling. It is well when men begin early. Alas, some are no more than morning Christians. They promise well in childhood, but as morning passes on to noon they fall away (Hosea 6:4). Others postpone their religion till the evening. This is to run a dreadful risk, for the night may come suddenly; and even if they do find time it is a poor homage to God to offer the dregs of life. IV. DAY IS FOLLOWED BY NIGHT. In western countries, through the exigencies of trade, night is often turned into day. But in the East when the sun goes down work closes (Psalm 104:20-28). Here part of the thought is that rest follows toil. How welcome is night to those who have spent a long and busy day, when "He gives His beloved sleep." But this night is brief and is only a prelude to the eternal morning. (D. Fraser, D. D.)
2. Making allowance for the difference of power and vocation, the works of the servant should possess the same two-fold character as those of the master. Here we have the Christian theory of work. Much is said about work now-a-days. But work for work's sake is a doubtful evangel to preach. Inactivity has its sins, but so has work. Some work till they are carnalised. Wrong work may be done, and right work wrongly. Let us illustrate the rule as it runs through a three-fold relationship.(1) Toward the world our work should be —(a) God assigned. Our daily callings, however worldly or menial, can be conscientiously regarded as the appointment of God. But here inclination, parental wishes, advantageous prospects, etc. often hold sway. There are few things more critical than the choice of a profession, and one may miss one's way grievously. But let us feel "This is the task appointed me," and then we may regard it as sacred, and among the works of Him who hath sent us.(b) God revealing. Your faithfulness will be a miniature of Him who is faithful in all things; your punctuality will be God-like because a reflection of Him who is true to His promises; your patience under business provocations will resemble His longsuffering, who is slow to wrath; your conscientiousness will be the reflection of Him who never begins but He finishes. Nor will any vocation be too mean for this. from the statesman down to the shop lad the principle is the same.(2) Towards the Church. Our works —(a) Must be God appointed. "But," some say, "I have no special sphere in the Church. Beyond the fact that I avail myself of its privileges Church life has no interest for me. What was assigned to me as my work I found unsuitable or too taxing." The excuse will hardly pass muster. Christ "is as one taking a far journey, and left His house, and gave every man his work." That house is the Church. "The kingdom of heaven is like unto a husbandman who went out...to hire labourers for his vineyard." That vineyard is the Church; and it can scarcely be argued that they who enjoy the shelter of the one and the fruits of the other can absolve themselves from the duty of serving in them. More generous and consistent is the spirit which says, "Give me some door to keep, some plot to till. Lord, what wilt Thou have me to do?"(b) When once we feel our work God appointed we shall try to make it God revealing in its thoroughness, for the God we represent is a God of order; in its perseverance because we testify to a God who faints not, neither is weary; in its humility, not losing interest in a work because others are preferred in it, realizing that I bear witness to a God who "humbled Himself."(3) Towards your personal life and the care and culture it demands. Preeminently is this task the appointment of God, for His will concerning us is our sanctification: and preeminently, too, is the task a revelation of God "for herein is My Father glorified, that ye bear much fruit." II. THE MOTIVE. If Christ kept before Him a coming night much more should we. For Christ knew the length of His day, and could have told how many hours were left, but we are ignorant here. We know what lies behind, and how we have cheated ourselves with purposes and dreamings, but we cannot cheat time. With some the freshness and dew of the morning have given place to the burden and dust of the mid-day; with some that is succeeded by a grey and monotonous afternoon; while others are passing on amidst the frosts and dreariness of the fast falling twilight. And the thought may never have been faced, yet "the night is coming to me." What shall we say to these things? "Whatsoever thy hand findeth to do," etc. (W. A. Gray.)
I. A NECESSITY TO LABOUR. With Christ it was not "I may if I will," "I can if I like," but "I must." The cords which bound Him, however, were the cords of duty — the cords of love bound Him who is love. 1. It was because He loved them so well that He could not sit down still and see them perish. 2. The sorrow without compelled Him. That blind man had touched the secret chord that set His soul on work. 3. He had come into this world with an aim that was not to be achieved without work; and therefore He must work because He desired to achieve His end. The salvation of the many the Father had given Him; the finding of the lost sheep, etc. — He must accomplish all this. 4. Do we feel that we must work? (1) (2) (3) (4) II. A SPECIALITY OF WORK. There are plenty who say, "I must work" to get rich, to support a family, to become famous. Christ did not pick or choose. He worked the "works," not some but all, whether of drudgery or honour, suffering or relief from suffering, prayer or preaching. It is easy to work our own works, even in spiritual things, but difficult to be brought to this "I must work," etc. Many think it their business to preach who had much better hear a little longer. Others think their work the headship of a class, whereas they would be useful in giving away tracts. Our prayer should be, "Show me in particular what Thou wouldst have me to do." All Christians have not yet learned that each is personally to do the will of Him that sent him. We cannot work by proxy. III. A LIMITATION OF TIME. Christ the immortal says this. If anyone could have postponed work it was He. Work — 1. While it is day to you. Some days are very short. Young brother or sister, your sun may go down ere it reaches noon. Mother, if you knew you had only another month, how you would pray with your children! So Sunday school teacher. 2. While it is day with the objects of your care. You will not have the opportunity of speaking to some in London tomorrow, for they will die tonight. With some their "day" is brief although they may live long; it is only the one occasion when they go to a place of worship, when there is sickness in the house and the missionary enters, when a Christian comes across their path. IV. A REMEMBRANCER OF OUR MORTALITY. "The night cometh." You cannot put it off, however much you may dread it. It comes for the pastor, missionary, father, mother, etc. The warrior who loses a battle may yet live to win the campaign; the bankrupt may yet be rich; but if you lose the battle of life you shall never have it to fight again, and bankruptcy in spiritual service is bankruptcy forever. (C. H. Spurgeon.)
I. THAT TO EVERY MAN A WORK IS GIVEN. What is it? 1. Negatively: Not — (1) (2) (3) 2. Positively: to "work out our own salvation," etc. This as a work — (1) (2) (3) 3. Without Christ in this great work we can do nothing; but His grace is sufficient for us. II. THAT A PERIOD OF TIME IN WHICH THE PERFORMANCE OF THIS WORK MAY BE ACCOMPLISHED IS ASSIGNED TO EVERY MAN. Within the day of life there are days specially favourable. 1. The day of youth. 2. The day of health. 3. The day of religious opportunity. 4. The day of spiritual influence. III. THAT AT THE EXPIRATION OF THE ALLOTTED SEASON THE PERFORMANCE OF THIS WORK IS IMPOSSIBLE. "The night cometh" — 1. Of affliction. 2. Of religious abandonment. 3. Of death — "when no man can work." (J. Bowers.)
I. WE MUST BE PREPARED FOR THE WORK, and since it is Divine, by God Himself. It is not by might nor by power, physical or intellectual. There is no tendency in the unconverted to seek the Father's glory, and therefore we must be regenerated by the Spirit. Excitement may press us into the field, an anxious feeling may give us a momentary energy, but a few cold blasts from the world, and a little of the irksomeness of the task will soon extinguish the flame and drive us from the field. II. WE MUST WORK WITH ALL OUR HEART. God's demand is not "Give me thy body or thine intellect" but "thy heart." Half-heartedness in His cause is an abomination in His sight. God will not have a man swing between the world and Himself, halting between two opinions. And surely the character of the Master, the nature of the work and its reward, are enough to engage the energies of the whole soul. III. WE MUST WORK EXPECTING SUCCESS. We are not to imagine that we embark on an impossibility; if we do we shall lose nerve and fail in application. We must be buoyed up by the conviction that God will bless us in our labour of love. This He pledges Himself to do, and this should stimulate us, especially when we remember that success means the salvation of souls, and that God has granted this to other labourers. IV. WE MUST WORK AND NOT BE ASHAMED OF IT. There is a good deal of cowardice in religious work which contrasts strangely with the courage we display in business, etc. And yet if manliness be demanded in anything it is in this. We are to be good soldiers of Jesus Christ, witnesses for God, and are to act in capacities where boldness is the one thing needful. And what is there to be ashamed of? — the Master? the work? the fellow workmen? the reward? Remember — 1. The object you have in view. Would you be ashamed to awaken the sleeper in the burning house, to cry to the foundering sailor to grasp the rope? 2. That if you are ashamed of Christ here, He will be ashamed of you at the Judgment. V. WE MUST WORK THOUGH WE SEE NO PROSPECT OF SUCCESS. Duty is ours, results are God's. But we have room for encouragement, for the unlikeliest field has often become the most prolific. Remember Mary Magdalene, the dying thief, Saul of Tarsus. But, whatever the likelihood or otherwise of success, we must work. We must realize that we are our brother's keeper, and not wait to inquire about his characteristics, but acquaint him with his want and bring the supply. If he rejects it that is his responsibility, not ours. VI. WE MUST WORK HARD — 1. Because the adversary is active. 2. Because our time is drawing to a close. (J. McConnell Hussey, D. D.)
I. WE HAVE EACH OUR MISSION. We are Divinely sent. It is by no act of ours that we are here, by no migration from a pre-existent life, still less did we construct this abode of ours. Yet here we are on the theatre of this particular world, and as its lords to replenish and subdue it, but confined to it. Whence have we this range, so large and yet so defined? Because we have a definite mission, which missed or marred, the result is tragic. II. WE HAVE EACH A PRACTICAL MISSION. We are sent to "work." There are some nobles who are sent on mere missions of pageantry or pleasure; one as ambassador, to gratify at some refined court his taste for music and the fine arts. Another, fond of travel, contrives in this way to see classic or romantic lands. But man's mission from the King of kings is sternly practical. Had he kept his first estate it would have been so, for work is Divine and older than the fall. All legitimate work is — 1. Productive. Other is not so — the thief, e.g., the marauding conqueror, the publican. But the mechanic, merchant, explorer, etc., are productive, whether of food, comforts, wealth, or knowledge, which is power. 2. Ennobling, directly contributing to the decencies and moralities of life as may be seen when we contrast the condition of the poorest in this city with that of the savage. The Jews had an excellent proverb: "He that has not learned to work, is brother to him that is a thief." From this let every man learn to honour productive and useful work wherever found. Let not the operative refuse the name of workman to the thinker, because the fabric of his thoughts cannot be seen; for our manufactures, buildings, machines are but the vesture of previous thought. And let not the non-manual class look down on the brawny arm and horny hand! for they are the solid basis of the social pyramid. III. WE HAVE A MISSION TO DIVINE AND GOD-LIKE WORKS. 1. Our daily callings, if they are honest and honourable, and done inside our Father's vineyard, and for Him, and not outside the sacred ground as done for man merely or self. "I have not time to serve God" was once said to an evangelist. "God wants no more of your time than you give to the devil," was the reply. 2. The more special works God has laid upon us in the culture of personal religion and in the works of philanthropy. We need but read the context to find out what works Christ meant, such works as are grouped in the formula, "He went about doing good." 3. The bulk of these works is individually not great but little. The entire pyramid of human progress is made up of littles. The vast ocean is made up of drops, and the great globe of atoms; and just so in the intellectual, moral, and spiritual world life is made up of little duties. Great and brilliant services are possible only to a few, and in rare emergencies, and weighed against the ordinary, they are but of small account. What keeps the world moving is not the great deeds of kings, conquerors, etc., but the brave, patient, prayerful work of fathers and mothers, husbands and wives, etc. 4. In order to these little works being good works there is a previous work, viz., believing in Jesus and being reconciled to God. IV. WE HAVE A MISSION THAT IS URGENT. 1. Beware of the many things that seek to rob us of one day. 2. Time lost can never be retrieved. 3. Time is inestimably precious for all our interests, but infinitely more as involving our eternity. 4. Flee to Jesus without delay, for "now is the accepted time," etc. (T. Guthrie, D. D.)
(Family Churchman.)
II. OUR LIFE ON EARTH IS AS A DAY, AND NO MORE THAN A DAY. It has its morning, for preparation; its sunny hours, for labour; its evening, for meditation; and then the night cometh, when all is over. Life is but as a day; no more. Wherefore it is folly and madness to indulge ourselves in the fancy that we have time to loiter, a time to be idle. No. The longest day is short enough for all that a wise man wishes to put into it; and the longest life is not too long to spend in the earnest seeking after God. For the soul of man is like some primeval forest, which contains in itself a glorious fertility, and an almost boundless capacity for bearing fruitful harvests for the careful tiller of the soil; but until it is tilled and tended, it is but the haunt of wild beasts — it is but a rank, dark, silent, wilderness, where the ranker and more noxious the weed, the stronger and ruder is its growth; but if the brave husbandman begins to labour, if the sun of heaven shines through the sullen gloom, and the winds of God blow softly through the branches, and the watchful eye seeks out the poisonous plants, and the careful hand fosters the fruitful soil, then, by and by, but only after a long time of travail, the wilderness and the solitary place will be glad, and the desert will rejoice and blossom as the rose. (A. Jessop, D. D.)
I. A CONSCIENTIOUS ESTIMATE OF THE WORTH OF TIME. Life is not a day too long. Go into the Mint, and you will find the gold room constructed with double floors. The upper one acts like a sieve, and the lower one catches and retains the infinitesimal particles of gold which are sifted through. Every human life needs some such contrivance for the economy of fragments of time. Lord Nelson said: "I have always been fifteen minutes before the time, and it has made a man of me." Napoleon said: "Remember, that every lost moment is a chance of future misfortune." Sir Walter Scott, when asked what was the secret of the marvellous fertility of his pen, replied: "I have always made it a rule never to be doing nothing." An intruder upon the morning study hours of Baxter apologized: "Perhaps I interrupt you." Baxter answered rudely, but honestly: "To be sure you do." The spirit of such men, refined by Christian culture, is the spirit with which, in the Christian view of life, time is to be valued. Every life is made of moments; a kingdom could not purchase one of them. An earnest man will often reckon time as if he were on a death bed. There are hours in every man's life in which the tick of a watch is more thrilling to an earnest spirit than the roll of thunder. There come moments in which the beat of a pulse is more awful than the roar of Niagara. II. ABSTINENCE FROM FRIVOLITY OF SPEECH. Do we adequately revere the sacredness of language? All nations have a tradition that it came down from heaven. We all have respect for a man of reticent speech. If a man talks twaddle, there is more hope of a fool than of him. The Scriptures pronounce him a great man who can rule his own spirit; but the chief element in that power is the power to govern his tongue. Many times one word has saved life. Peace and war between rival nations have often trembled in scales which the utterance of one word has decided. A certain man attributed his salvation to one word in a sermon preached by Whitefield. "A word spoken in season, how good is it!" There are men who specially need to correct the overgrowth of risibility in their habits. They make a pet of frivolous speech. There are men whose reputation for levity was so great that their very rising in a public assembly set going a ripple of laughter before they had opened their lips. There are worse things in the world than a laugh, but no earnest man will make a business of it. Men of frivolous tongue are apt to have a frisky intellect. That is worse than St. Vitus's dance. A certain nervous disease relaxes the risible muscles from control, and gives to the countenance the smile of idiocy. So are there certain minds which by habitual levity of tongue become morally idiotic. They cannot think intensely, nor feel profoundly. In God's estimate of things, what must be the verdict when such a debilitated mind is weighed in the balances! What must be the ending of such an impoverished and wasted life? "The wicked is snared by the transgression of his lips." III. THE CONSECRATION OF LIFE TO GREAT DESIGNS. Aurungzebe, an Indian prince, had lived, as other Oriental monarchs do, in selfish and sensual indulgences. In a farewell letter to his son he says: "I came a stranger into the world, and a stranger I go out of it. I know nothing about myself, what I am or what is my destiny. My life has been passed vainly, and now the breath which rose is gone, and has left not even a hope behind." This is in every respect just what the Christian idea of life is not. A Christian life in its true conception is a great and a good one. It is devoted to objects worthy of a man. Dr. Arnold expresses it in brief when he says: "I feel more and more the need of intercourse with men who take life in earnest. It is painful to me to be always on the surface of things. Not that I wish for much of what is called religious conversation. That is often apt to be on the surface. But I want a sign which one catches by a sort of masonry, that a man knows what he is about in life. When I find this, it opens my heart with as fresh a sympathy as when I was twenty years younger." One of the merchant princes of Philadelphia made it a rule to build at his own cost one church every year. When he began his career he was a mechanic, engaged in making trinkets. But one day the thought came to him: "This is a small business; I am manufacturing little things, and things useless to the world." It was no sin, but it did not seem to him a man's work. It made him restless till he changed his trade, and became as expert in the manufacture of locomotives as he had been before in that of earrings and gewgaws. The Christian spirit in the very germ of it is essentially a great spirit, an ambitious spirit, which is not content till it identifies life with great and commanding objects. It puts into a man the will to do, and so develops in him the power to do grand things, in which the doing shall be as grand as the thing done. Christianity has bestowed on the world a magnificent gift in the single principle of the dignity of labour. It is a sublime thing to work for one's living. To do well the thing a man is created for is a splendid achievement. A rich fool once said to a rising lawyer: "I remember the time when you had to black my father's boots, sir." "Did I not do them well?" was the reply, and it spoke inborn greatness. Our Lord disclosed the same spirit when in His early boyhood He said: "Wist ye not that I must be about my Father's business?" Every Christian young man has his Father's business to attend to, and he is not a full-grown man till he gets about it. IV. THE RESOLVE TO GIVE LIFE TO THE SAME OBJECTS FOR WHICH CHRIST LIVED. Trades and professions, and recreations even, can be made Christ-like. He was a mistaken and untrained Christian who gave up a large practice at the bar, because, he said, a man could not be a Christian lawyer. A man can be a Christian in anything that is necessary to the welfare of mankind. Everything in this world belongs to Christ, and can be used for Him. One of the humblest of the mechanical trades has been glorified by the fact that Jesus of Nazareth was a carpenter. Making money is a Christian thing, if a man will do it in Christian ways. If it is some men's duty to be poor, it is other men's duty to be rich. Both should identify life with Christ's life. This was Paul's ambition: "To me to live is Christ." Let a man once get thoroughly wrought into and through his whole being the fact that this world is to be converted to Jesus Christ, and that his own business here is to work into line with God's enterprize in this thing, and he cannot help realizing in his own person the Christian theory of living. He will meditate on it, he will study it, he will inform himself about it, he will talk of it, he will work for it, he will dream of it, he will give his money to it, if need be he will suffer for it and die for it. Such a life of active thoughtful sympathy with Christ will make a man of anybody. No matter who or what he is, no matter how poor, how ignorant, how small in the world's esteem, such a life will make him a great man. Angels will respect him. God will own him. (A. Phelps, D. D.)
(Whitecross.)
1. He takes His own share in the work, "I." How encouraging! It is enough for the general if he directs the battle, but Jesus fought in the ranks. As the great Architect He supervises all, yet He helps to build the Spiritual Temple with His own hands. It made Alexander's soldiers valiant, because, when they were wearied with long marches, he dismounted and walked with them; and if a river had to be crossed in the teeth of opposition, foremost amidst all the risk was the general. 2. He laid great stress on the gracious work which was laid upon Him. There were some things He would not do — dividing inheritances, etc. But when it came to the work of blessing souls, this He must do, and He did it with all His might. The unity of His purpose was never broken. 3. He rightly describes this work as the work of God. If ever there was one who might have taken the honour to himself it was Jesus; yet He ever says, "The Father doeth the works." He sets us the example of confessing that whatever we do God does it and should have the glory. 4. He owned His true position. He had not come forth on His own account. He was not here as a principal, but as a subordinate, an ambassador sent by the king. God gave Him a commission and the grace to carry it out. 5. He threw a hearty earnestness into the work He undertook. Though sent, the commission was so genial to His nature that He worked with all the alacrity of a volunteer. He was commissioned, but His own will was the main compulsion. 6. He clearly saw that there was a fitting time to work, and that this time would have an end. He called his lifetime a day: to show us that He was impressed with the shortness of it. Thou hast but a day — youth is the morning, manhood the noon, old age the evening. Be up and doing, for beyond that is night. But as with Christ, so with us. We cannot die till our day is over. II. OURSELVES AS WORKERS UNDER HIM. 1. On us there rests personal obligation. We are in danger of losing ourselves in societies and associations. The old histories are rich in records of personal daring. There is little of that now because fighting is done so much by masses and machinery. So our Christian work is in danger of getting mechanical, so much en masse that there is barely room for singular deeds of valour. Yet the success of the Church will lie in this last. Each man should feel "I have something to do for Christ which an angel could not do for me." 2. Our personal obligation compels us to just such work as Christ did. We are not called meritoriously to save souls, for He is the only Saviour, but we are called to enlighten them. This work must be done, whatever else is left undone. And how paltry is every other gain compared with that of a saved soul! We have our secular callings and ought to have them, but we have a high calling of God in Christ, and while other things may be this must be. 3. It is God's work we are called upon to do. What greater motive can we have than to have a Divine work and Divine strength to do it? Your mission is not less honourable than that of angels, and how blessed it is! How desperate the case of those we are sent to save, and how short the time in which to save them! (C. H. Spurgeon.) The night cometh when no man can work. — Although our Lord's ministry began late, it was marked by incessant activity. His disciples marvelled at it, and Be accounts for it by the fact that He had much to do and but little time to do it in. This declaration is worth attention. It is not wise to dwell in a cold sense of death. Dying need not be gloomy; but life has a certain duration, and there is allotted to every man a certain round of duties; and as in a journey a man divides the distance into stages according to the time he has to accomplish it, so a man ought to look forward to death in order to accomplish in life the things that are to be done. The husbandman says, "If my ground does not receive the seed early in the spring, I shall have no harvest in the autumn. I know the measure of the summer and labour accordingly." I. I address THOSE WHO LIVE AIMLESS LIVES. Many of you will not live long, and yet there are incumbent upon you great duties toward God, man, yourselves. You may not be stained with vice; but there is great wrong done by every man who in life has no plan but that of idly floating out of one day into another. That is to surrender the dignity of life and to make yourselves like the gauzy ephemerides that float in the air. But you are not born to be insects, and however cheerful you may be you ought to answer the great questions: "What am I born for? how long have I to stay here?" II. I also address THOSE WHO ARE ALWAYS INTENDING TO DO THE THINGS THEY ADMIRE. How many are saying, "When there is a more convenient season it is my purpose to reform." But no man is wise who does not say day by day, "What I do I must hasten to do, for life is not very long for me." For whatever you mean to do you have no time to spare. Putting off till prosperity is established is substantially putting off forever. They who late in life attain to any considerable excellence are rare exceptions. Men usually plant in childhood the seeds which blossom and bear the fruits on which they feed in later years. III. IS THE SPIRIT OF THIS TEACHING MAN SHOULD MEASURE CERTAIN PRACTICAL DUTIES. 1. It is part of a Christian man's duty to make provision for his household. No man has a right to leave out of view the fact that he may be taken away, and when that is the case the breadwinner is gone. It is wicked therefore for a man, because he admires his wife and loves his children, to live beyond his means to gratify their tastes or whims. Where a man does this, when the collapse comes there is nothing but misery. 2. It is a Christian man's duty to secure the provision he has made. There are many men whose business is in such a state that if they were to die their affairs would be like a ship from whose rudder the pilot has been shot down. "Set thy house in order," then. Make your will, and have your affairs so straight that it will be easy to wind them up and dispose them according to your wishes. IV. THE SENTIMENT OF THE TEXT RULES IN THE RELIGIOUS SPHERE. 1. In personal spiritual growth. The time for the development of the graces, the acquisition of knowledge, the contraction of good habits is brief — make the most of it. 2. In Christian work. If you have anything to do for the poor, for the Church, for the world's purity and happiness, you have no time to lose. And yet how few, however active, are using the whole economy of their natures according to the power that is in them? (H. W. Beecher.)
I. DO NOT SET YOUR AFFECTIONS ON EARTHLY THINGS. Wealth, reputation, pleasure, etc., will then perish. You would not tie your earthly happiness to a flower that is to fade at sunset; and is it more reasonable for a being who is to live forever to choose for his portion what must pass from his grasp whenever the sun of this short life goes down? II. DO NOT REPINE AND LOSE HEART AMID YOUR CARE AND SORROWS. The occasions of these last only for life's little day, and dark as that day may be, it will drag through at last. And sweet as is the evening hour of rest for the labourer, that is nothing to the rest that remaineth for the people of God. Let this prospect infuse courage and hope to endure our loss and to bear our cross. III. DO NOT WEARY OF YOUR DUTIES. Some of them are delightful enough, but others are burdensome; but the time is coming when both will be laid aside and the reward bestowed. IV. WORK OUT YOUR OWN SALVATION, for that can only be accomplished during the day. And who knows how many hours remain and what accident may not cut it short? (A. K. H. Boyd, D. D.)
(S. S. Times.)
1. As he is a member of the body politic, he is obliged to contribute his proportion of help to the public as sharing the benefits of society. 2. As he is a subject of a spiritual kingdom, he is to pursue the interest of his salvation. He is sent into this world to make sure of a better. These two capacities are very different: by the former a man is to approve himself a good citizen; by the latter a good Christian. The former too is subordinate to the latter, and when it clashes with it must give way. According to these capacities there is a double work. 1. Temporal, by which a man is to fill some place in the commonwealth by the exercise of some useful profession; and God, who has ordained society and order accounts Himself served by each man's diligent pursuit, though of the meanest trade, and requires no man to be praying or reading when he ought to be hammering or sewing. The great Master is still calling upon all His servants to work: a thing so much disdained by the gallant and epicure, is yet the price which God and Nature has set upon every enjoyment (2 Thessalonians 3:10). 2. Spiritual. This is threefold.(1) To make our peace with God. God is indeed reconciled by the satisfaction made by Christ, and peace is now offered, but upon conditions, viz., repentance and faith.(2) To get our sins mortified. For after we are transplanted into a state of grace, we are not to think that our work is wholly done. Every man has sinful habits with which he is to wage war, and this is the most afflicting part of his duty.(3) To get his heart replenished with the proper virtues of a Christian. Christianity ends not in negatives. No man clears his garden of weeds, but in order to the planting of flowers and herbs. And as every trade requires toil, so this. II. THE TIME OF THIS LIFE BEING EXPIRED, THERE IS NO POSSIBILITY OF PERFORMING THIS WORK. There is no repenting, believing, doing the works of charity in the grave. A day notes — 1. The shortness of it. What is a day but a few minutes' sunshine, an indiscernible shred of that life which is itself but a span. God allows us but one day, which shows what value He puts on our opportunities by dispensing them so sparingly. Our life is a day's journey, therefore it concerns us to manage it so that we may have comfort at our journey's end. 2. Its sufficiency. A day, short as it is, equals the business of the day; and he that repents not during his short life would not were it prolonged five hundred years. 3. Its determinate limitation. As after a number of hours it will unavoidably be night, and there is no stopping the setting sun, so after we have passed such a measure of our time, our season has its period — we are benighted, and must bid adieu to our opportunities. III. THE CONSIDERATION OF THIS OUGHT TO BE THE MOST PRESSING ARGUMENT TO EVERY MAN TO USE HIS UTMOST DILIGENCE IN THE DISCHARGE OF THIS WORE. 1. The work is most difficult. It is "warfare," "wrestling," "resisting the devil," and "unto blood." "Agonizing" before the doer is closed to enter in. Hard work, and little time to do it in. He that has far to go and much to do should rise early, and mate the difficulty of the business with the diligence of the prosecution. 2. It is necessary, in so far as it is necessary for a man to be saved; which argument will be heightened by comparing this necessity with the limitation of time. There is no tomorrow in a Christian's calendar. (R. South, D. D.)
(J. Abbott.)
(A. Maclaren, D. D.)
(Ponder and Pray.)
(H. O. Mackey.)
(C. H. Spurgeon.)
(C. H. Spurgeon.)
(C. H. Spurgeon.)
(H. O. Mackey.)
(H. O. Mackey.)
(H. O. Mackey.)
(H. W. Beecher.)
(C. H. Spurgeon.)
(C. H. Spurgeon.)
(C. H. Spurgeon.)
(Knox Little.)
(Knox Little.)
(Knox Little.)
I. THE CONDITIONS IN WHICH GOD'S WORKS ARE DONE. The phrase, "works of God," is a familiar one throughout this Gospel. To do them fed the Redeemer's soul (John 4:34); they were in an ever ascending scale (John 5:20); they were of a certain definite number, given Him to finish (John 5:36); they were the signs and seals of His mission (John 10:38); they were not His own, but wrought through Him by the Father (John 14:10); they were unique in the history of the world (John 16:24); they were definitely finished ere He left it (John 17:4). But it becomes us to learn the conditions under which they were wrought, that we may be able to do those greater works of which He spoke. 1. His heart was at rest in God. Nature herself teaches the need of repose for the putting forth of her mightiest efforts. It is in the closet, the study, the cave, the woodland retreat that problems have been solved, resolves formed, and schemes matured. It is not possible for us all to have a life of outward calm. But beneath all the heart may keep its Sabbath. 2. He was specially endued with the Holy Spirit. 3. He was willing that the Father should work through Him. II. THE NEED FOR THESE WORKS. "A man blind from his birth." If there is need for the works of God to be manifested, we must be at hand, and willing at all costs to manifest them. If there is the opportunity for the glorifying of Christ, we must not be slow to seize it. Make haste, the night is coming, in which no man can work. What works await us yonder we cannot tell. But the unique work of healing blindness and enriching beggary is confined to earth, and we must hasten to do all of this allotted to us before the nightfall. He lives intensely whose eye is fixed on the fingers of the dial, as the poor seamstress works swiftly whose last small wick of candle is rapidly burning down in its socket. III. THE SUBJECT OF THESE WORKS. What a contrast between the opening and the close of the chapter. The soul ignorant of Christ owns Him as Son of God. And all this because of the individual interest our Lord took in him. 1. He detected what was working in his mind. Beneath that unpromising exterior were the elements of a noble character. 2. He developed the latent power of faith. It was there, but it had nothing to evoke it, and yet it must be evoked ere Christ could give him sight. He could feel, though he could not see. 3. He found him when cast out by all besides. Does not Jesus always steal to our side when we are cast out, or deserted by our friends? 4. He answered his hunger for faith. "Dost thou believe on the Son of God?" If we live up to what we know, at all costs, we shall most certainly be led into further discoveries of truth. We think we are going to plough a field, and we suddenly come on a box of treasure, struck by our plough, which makes us independent of work for the rest of our lives. And so obedience passes into worship, and we see that He who has made our life His care, tending us when we knew Him not, is the Christ of God, in whom are hid all the riches of time, all the treasures of eternity: and we worship Him. (F. B. Meyer, B. A.)
(S. J. Moore.)
Christ, the Light: — Among all created excellencies, none can be borrowed more fitly representing Christ, than that of light. 1. Light is primum visibile, the first object of sight: and Jesus Christ, whom the apostle styles "God over all, Blessed forever," is primum intelligibile. 2. Light being the first thing visible, all things are seen by it, and it by itself. Thus is Christ among spiritual things, in the elect world of His Church (Ephesians 5:13, 14; 2 Corinthians 4:3). The rays of Christ's light are displayed through both His Testaments, and in them we see Him (Psalm 36:9). 3. No one is ignorant there is light; yet what light is few know (Job 38:19). The "generation" of Christ "who shall declare?" (Isaiah 53:8). 4. Light resembles Christ in purity: it visits many impure places, and lights upon the basest parts of the earth, and yet remains most pure and undefiled. Though Christ was conversant with sinners, to communicate to them His goodness, yet He was "separate from sinners," in immunity from their evil (Hebrews 7:26). 5. The light of the sun is neither parted nor diminished, by being imparted to many several people and nations, that behold it at one time: nor is the righteousness of this Sun of Righteousness either lessened to Himself or to individual believers, by many partaking of it at once: it is wholly conferred upon each one of them, and remains whole in itself. 6. The sun hath a vivifying power, a special influence in the generation of man. The sun we speak of is the proper and principal instrument in man's regeneration (John 1:4). 7. The sun drives away the sharp frosts and the heavy fogs of winter, it clears the heavens, decks the saith with variety of plants and flowers, and awakes the birds to the pleasant strains of their natural music. When Christ, after a kind of wintry absence, returns to visit a declining Church, or a deserted forsaken soul, admirable is the change that He produces, etc. (Isaiah 55:12, 13; Song of Solomon 2:10-18). 8. All darkness flies before light: so Christ arising in the world made the day break, and the shadows flee away, the types and shadows of the law, ignorance, idolatry, the night of sin, misery, etc. All the stars, and the moon with them, cannot make it day in the world: this is the sun's peculiar: nor can nature's highest light, the most refined science and morality, make it day in the soul; for this is Christ's (John 8:12; 12:85; Psalm 19; Wisd. 7:26, 27; St. Luke 1:78, 79; Ephesians 5:8). (Abp. Leighton.)
1. I am the Light of the world (John 9:5). 2. That was the true Light (John 1:9). 3. For a Light of the Gentiles (Isaiah 13:6). 4. A Light to lighten the Gentiles (Luke 2:32). 5. He that followeth Me...shall have the Light (John 8:12). 6. I am come a Light into the world (John 12:46). 7. The Sun of righteousness (Malachi 4:2). 8. The Dayspring from on high (Luke 1:78). 9. The Bright and Morning Star (Revelation 22:16). 10. The Daystar (2 Peter 1:19). II. CHRISTIANS THE LIGHT OF THE WORLD. 1. Walk as children of light (Ephesians 5:8). 2. Ye are all the children of light (1 Thessalonians 5:5). 3. Ye are the light of the world (Matthew 5:14). 4. That ye may be the children of light (John 12:36). 5. Let your light so shine (Matthew 5:16). 6. The path of the just is as the shining light (Proverbs 4:18). 7. He [John] was a burning and a shining light (John 5:35). 8. Among whom ye shine as lights in the world (Philippians 2:15). 9. Let us put on the armour of light (Romans 13:12). 10. They that be wise shall shine (Daniel 12:3). (S. S. Times.)
(Sunday at Home.)
II. So we come, in the next place, to consider CHRIST AS VEILING HIS POWER UNDER MATERIAL MEANS. 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 principles, 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 the 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. III. Then, still farther, 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, first, the general truth that healing is suspended by Christ on the 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 second 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? Bow your wills to the recognized truth. He who has made 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. And now, lastly, we have here our LORD SHADOWING HIS HIGHEST WORK AS THE HEALER OF BLIND SOULS. 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 in 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. (A. Maclaren, D. D.)
(Bp. Ryle.)
(F. D. Maurice, M. A.)
(E. H. Higgins.)
(C. H. Spurgeon.)
(C. H. Spurgeon.)
(F. Godet, D. D.) The way of faith is simple: — Go wash in the pool." Go to the pool, and wash the clay into it. Any boy can wash his eyes. The task was simplicity itself. So is the gospel as plain as a pikestaff. You have not to perform twenty genuflections or posturings, each one peculiar, nor have you to go to school to learn a dozen languages, each one more difficult than the other. No, the saving deed is one and simple. "Believe and live." Trust, trust Christ; rely upon Him, rest in Him. Accept His work upon the cross as the atonement for your sin, His righteousness as your acceptance before God, His person as the delight of your soul. (C. H. Spurgeon.)
(J. Tramp.)
I. THEIR LACK OF EARNESTNESS. They related — 1. To the identity of the man. The question (ver. 8) seems to have been asked out of mere curiosity. Their difficulty (ver. 9) arose partly from the change the opened eye would make in his countenance, giving it a new character; and partly from the unaccountableness of the result. 2. To the method of his restoration (ver 10). In this there is no ring of earnestness, only curiosity. 3. To the whereabouts of the Restorer (ver. 12). But what is He? All they meant was we should like to see this wonder worker. Those who have a mere speculative interest in Christianity are constantly asking such questions with no genuine thirst for truth. II. THEIR LACK OF GENEROSITY. They utter no congratulatory word. Had they been true men, the event would have touched them into the enthusiasm of social affection. But there is not one spark of it. Their intellect seems to move in ice. So is it ever with this class. There is no heart exultation over the millions Christianity has blessed, only a cold inquiry about details. III. THEIR LACK OF INDEPENDENCY (ver. 13). They brought Him to the judicial court to try the question of His identity. They were not in earnest enough to reach a conclusion that would satisfy themselves. Conclusion: How lamentable that there should be a class only speculatively interested in the wonderful works of Christ. What then men saw should have led them to hearty acceptance and consecration. (D. Thomas, D. D.)
(Bishop Hall.)
(Stevens "History of Methodism.)
(C. H. Spurgeon.)
(J. Bunyan.)
(C. H. Spurgeon.)
(C. H. Spurgeon.)
II. AN IRRELEVANT QUESTION. They wished to know how the man had received his sight (ver. 15), when all that they had to determine was whether he had received his sight. III. A STRAIGHTFORWARD ANSWER. The man having nothing to conceal, gave a simple recitation of what had taken place (ver 15). IV. A PALPABLE EVASION. Some of the Pharisees attempted to avoid giving judgment as to the miracle by pronouncing on a question that was not before them, viz., the character of Christ, whom they declared could not be "from God," because He kept not the Sabbath (ver. 16). V. A SOUND CONCLUSION. Others reasoned that the miracle had been proved, and decided that the worker of such a "sign" could not be a sinner, and therefore could not have really violated the Sabbath law (ver. 16). VI. A SAFE DEDUCTION. The healed man inferred, as Nicodemus had done (John 3:2), that the Physician who had cured him was a prophet (ver. 17). VII. A DISINGENUOUS PROCEDURE. The matter seemed settled and the miracle made out; but the hostile party, unwilling to allow a verdict so favourable for Jesus to go forth, determined to hold the man an impostor, or at least to suspend their judgment until they had heard the man's parents. (T. Whitelaw, D. D.)
I. THEY WERE TECHNICAL RATHER THAN MORAL IN THEIR STANDARD OF JUDGMENT (ver. 16). Christ, in performing the miracle on the Sabbath, struck a blow at their prejudices, and declared "The Sabbath was made for man." Instead of thanking God that their poor brother had been healed, and seeking acquaintance with the Healer, they endeavour to make the whole thing a ceremonial crime. They had more respect for ceremonies than for souls. They exalted the letter above the spirit, the ritual above the moral. II. THEY WERE BIASSED RATHER THAN CANDID IN THEIR EXAMINATION OF EVIDENCE. They had made up their minds not to believe, and all their questionings and cross questionings were intended to throw discredit on the fact. They did not want evidence, and if it came up they would suppress or misinterpret it. This spirit is too common in every age, and shows the blindness of prejudice and the heartlessness of technical religion. III. THEY WERE DIVIDED RATHER THAN UNITED IN THEIR CONCLUSIONS. "There was a division," There were some, perhaps Joseph of Arimathea and Nicodemus, touched with candour, who could not but see the Divinity of the act. Infidels ridicule Christians for their divisions, whilst they themselves are never agreed. Error is necessarily schismatic; evil has no power to unite. IV. THEY WERE MALIGNANT RATHER THAN GENEROUS IN THEIR AIMS. Had they been generous they would have been disposed to believe in the mission of the Divine Restorer. Instead of that they repudiate the fact. Their browbeating of the young man, their accusation that Christ was a sinner, and their excommunication of those who behoved on Him show that the malign not the benign was their inspiration. Conclusion: This class is not extinct. There are those who are bitterly prejudiced against Christianity everywhere. They are proof against all evidence and argument. Prejudice turns a man's heart into stone. (D. Thomas, D. D.)
(R. Besser, D. D.)What will not prejudice do? It was that which made the Jews call Christ a Samaritan, a devil, a winebibber, a friend of publicans and sinners. It was that which made them hale the apostles to their governors, and cry out, "Away with them! it is not fit that they should live." It was this made Ahab hate the upright Micaiah, and the Athenian condemn the just Aristides, though he had never seen him. It was this made the poor man, who knew not what John Huss's doctrine was, so busy and industrious to carry wood for his funeral pile, and as zealous to kindle it, inasmuch that the martyr could not but cry out, "O holy simplicity!" It is this sets men against consideration of their ways, and makes them give out that it will crack their brains and disorder their understanding. (Anthony Horneck.)
(C. H. Spurgeon.)
(Bp. Hall.)There is an odious spirit in many men, who are better pleased to detect a fault than commend a virtue. (Lord Capel.)
II. SORROWFUL CONCESSION. The son's report as to his blindness was correct. He had never known the light of day. III. CAUTIOUS NEGATION. They declared ignorance of how the miracle had been wrought; so far, at least as their own observation went. IV. PRUDENT SUGGESTION. The questioners might inquire of their son, who was responsible and was able to answer for himself. (T. Whitelaw, D. D.)
I. ALTHOUGH THEY HAD EVERY OPPORTUNITY OF KNOWING IT. This is the case with millions — wherever they look there are monuments of Christ's beneficent operations. In every social circle is some faithful disciple ready to proclaim Him. II. WHEN GRATITUDE SHOULD HAVE URGED THEM TO ACKNOWLEDGE IT. Christ had given their son a capacity to contribute to their interests. All that is solutary in government, ennobling in literature, fair in commerce, loving in friendship, progressive in intelligence, morality and happiness must be ascribed to Christ. Take from England all she owes to Christ and you leave her in all the confusion, horrors and cruelties of heathenism. III. FROM COWARDLY MEANNESS OF SOUL (ver. 22). Is not Christ ignored today from the fear of losing property, sacrificing friendships, etc. Strange that thousands who have the courage to confront an army are too cowardly to avow Christ. (D. Thomas, D. D.)
(J. Trapp.)
1. There is a Book which professes to tell us about God, the spiritual world and the future. They ignore its testimony, saying they do not know who wrote it, or by what authority it was written. This is a very serious responsibility in relation to such a Book — a Book so distinctively moral in its tone. 2. If we are at liberty to ignore such evidence as is tendered without giving our reason, there is no ground for believing anything in history. I do not know that geology has made any progress. But there are the books which prove it; but I ignore them; they may be corrected; I know nothing of the men who wrote them, or their qualifications. If you tell me they do not claim infallibility, I reply that fallibility constitutes no claim on my confidence. Suppose I say that I cannot be troubled with the examination of fallible theories, and that I will wait until some theory is finally established; then that very theory would bring upon it the identical charge brought against the Bible, viz., that it staggers mankind by the supremacy of its claim. 3. Now the Bible is as positive in its statements as possible. "Thus saith the Lord." This fact increases the responsibility of those who ignore the Book. The mere claim of course settles nothing, nor does ignoring the claim. Our object is to ascertain with all the positiveness of positive science what we unquestionably know about the Bible. If certain facts are established we are entitled to say to agnostics, "Why herein is a marvellous thing," etc. (ver. 30). I. It is a fact THAT BAD MEN DISLIKE IT, AVOID IT, AND ARE AFRAID OF IT. As a practical argument this amounts to a great deal. No unrighteousness can be vindicated by Christian revelation; not only so; no unholy thought or dishonourable motive is tolerated by it. For these reasons bad men do not consult it, guilty men flee from its judgments, mean men shrink from its standards. If a ruler is a terror to evil doers, the presumption is that he represents the spirit of justice; and if the Bible is avoided by bad men the presumption is that its moral tone is intolerable to their reproachful consciences. II. It is a fact THAT WHERE IT IS RECEIVED AND THOROUGHLY ACTED UPON THE RESULT IS A PURIFIED MORALITY. You will find the proof of this alike in the humblest and loftiest circles. When men stand up in the court of this world and give their histories, names, and addresses, you are bound either to accept their evidence or disprove it. It is trifling with a great question simply to ignore it. The change they attribute to Christianity is a fact or not a fact; and if it be scientific to mark the progress of a horse's development, it cannot be despicable to trace the advances of a human mind. III. It is a fact THAT IT COMPELS THOSE WHO REALLY BELIEVE IT TO EXERT THEMSELVES IN EVERY POSSIBLE WAY FOR THE GOOD OF MANKIND. It does not leave this an open question. It allows no ignoble ease, smites every self-indulgent excuse, and approves all labour for others. If a man falls below this standard he brings upon himself unsparing condemnation. IV. It is a fact THAT IN THOSE COUNTRIES THAT ARE NOTED FOR ALLOWING THE FREE USE OF THE BIBLE, LIBERTY, EDUCATION, SCIENCE, ARE HELD IN THE HIGHEST HONOUR. This is not a matter of speculation. It is proved in England, Germany, and America. (J. Parker, D. D.)
1. When their friends desert them. These parents were willing to own that the young man was their son, and that he was born blind; but they would not go any further for fear of excommunication. So, declining any responsibility, for they had a well-founded confidence in their son's power to take care of himself, they threw upon him the onus of giving an answer likely to incur obloquy, and backed out of it. There are times with young people when their parents turn the cold shoulder to them, and some who hold back suspiciously, leaving others to champion the Master's cause when it comes to a hard push, quietly observing something about casting pearls before swine. But the most likely explanation of such cowardice is that they have no pearls to cast. It is lamentable how many seem afraid to compromise themselves. But whenever a man finds himself thus deserted, let him say gallantly, "I am of age; I will speak for myself." 2. When they are much pressed. The Pharisees question the man very closely, and he does not seem to have been disconcerted, but acquitted himself grandly. When we are brought to book, let us not be ashamed to own our Lord. If it comes to a challenge, let us say boldly, "I am on the side of Christ." 3. When others revile and slander our Lord. When they said "This man is a sinner," "He hath opened mine eyes," was the response; and when they averred that they knew not whence Christ was, the man twitted them on their marvellous ignorance, and fought for his Healer so trenchantly that they threw away the weapons of debate and took up stones of abuse. When men speak ill of Christ, shall we be quiet? No! let us throw the gauntlet down for Him. Christian people do not take half the liberty they might. If we speak of religion, or open our Bibles in a railway carriage, it is "cant." They may play cards, and utter all sorts of profanity with impunity. In the name of everything that is free we will have our turn. So we see that there are times when men, however quiet and reserved, must speak. II. IT IS ALWAYS WELL TO BE PREPARED TO SPEAK FOR YOURSELF. When the parents said, "Ask him," there was a little twinkle in their eye as much as to say, "You will catch a Tartar." He can speak for himself. We want Christians of this sort who, when asked about their faith, can so answer as to be more than a match for their adversaries. 1. Cultivate a general habit of open heartedness and boldness. We have no need to push ourselves and so become a nuisance and a bore; but let us walk through the world as those who have nothing to conceal. 2. Be sure of your ground. "Whether He be a sinner or no I know not." So he offered no opinion on a subject on which he could not be positive. But when he had a hard fact there was nothing vague in his statement (ver. 25). And there are some of you in whom such a change has taken place. Put your foot down, then, and say, "You cannot misjudge this." 3. Have the facts ready to adduce (ver. 11). Let them have the plan of salvation, as you first perceived it, very plainly put before them. "Be ready to give a reason for the hope that is in you." 4. Be prepared to bear abuse (ver. 28, 34). The man cared not an atom for their insinuations. Their scorn could not deprive him of his sight. He merely shook his head and said, "I can see." Some people are very sensitive of "chaff"; but what a baby a man is who cannot brave a fool's laugh! What does it matter if you are twitted with being a Methodist if you are saved? They will be tired of teasing when they find that our temper triumphs over their senseless tricks. 5. Feel intense gratitude to the Saviour for what He has done. III. EVERY SAVED MAN SHOULD WILLINGLY SPEAK FOR HIMSELF ABOUT CHRIST. 1. Are we not all debtors to Christ if, indeed, He has saved us? How can we acknowledge the debt if we are ashamed of Him? 2. We each of us know most about what He has done for us. No one else can know so much. 3. The more individual testimonies are borne to Christ the more weight there is in the accumulated force of the great aggregate. A sceptical lawyer attended an experience meeting amongst his neighbours and took notes. When he reviewed the evidence he said, "If I had these persons in the witness box on my side, I should feel quite sure of carrying my case. Though each has told his own tale, they all bear witness to the power of God's grace to change the heart. I am bound to believe after this testimony." And he did, and became a Christian. Do you say, "They can do without my story." Nay, it has its own special interest, and may touch the heart of somebody like yourself.(1) You are only a nursemaid, but your testimony will suit another lass like yourself. Who could have told her mistress that there was healing for Naaman but the captive maid?(2) You are old and feeble; but you are just the man whose few words have full weight.(3) You are only a working man; but who can tell working men about your changed character and home like yourself? IV. AS EVERY CHRISTIAN, BEING OF AGE, HAS TO SPEAK FOR HIMSELF, WE MEAN TO DO IT. You cannot all preach, and should not try; if you all did, what a tumult there be! And there would be no hearers left if all were preachers. Your work is to speak and to let your influence be felt among your servants, children, trades people. You say "I am so retiring." Well, then drop a little of your modesty, and distinguish yourself a little more for your manliness. A soldier who was retiring in the day of battle they shot for a coward. (C. H. Spurgeon.)
II. PARENTAL ACCOUNTABILITY. Up to a certain age the parent has no doubt of the salvation of the child. The Saviour's atonement satisfies the requirements of every child dying at an early age. Nevertheless, during this tender age character is being formed for future development; and God holds the parents accountable for the manifold influences that are affecting the child's mental and moral vision, saying to them: "Is this your son?" "How then doth he now see?" Does your child "see" kindly glances, Christ-like actions, devout conduct, devotional observances, etc. III. MUTUAL ACCOUNTABILITY The spirit of Cain has impregnated human history. "Am I my brother's keeper" is still largely the covert of a mean soul that wants to shirk the duty of fraternal help and counsel, or defence. The fear that here padlocked the parents' lips is a sin that thrives in too many hearts. How often has an accused one gone to the grave under a dark cloud that might have been dispersed, if friends had been found of sufficient courage to contradict patronizing accusers. But no! Speaking the truth would have damaged the selfish interests of those who said: "Let him speak for himself." IV. THE PERSONAL ACCOUNTABILITY OF CHURCH RELATIONS. Our knowledge of each other is very limited. Large significance belongs to the apostle's words: "We know in part." An individual presents himself for Church membership. The question goes round, and very properly so, "What do you know of him?" But our knowledge here often proves strangely false, whether the testimony is pro or con. The voice of God is, "Let him speak for himself." Take the applicant on personal confession, unless his or her life is palpably false. Was not even Judas admitted on personal confession? When the falsity of character is seen then is the time for unchurching. We are familiar with the account of the poor Scotch woman, who, on applying for church membership, was so ignorant of the theological queries put to her by her pastor, that she was sent away as temporarily disqualified. On leaving, she said, with deep emotion: "I canna speak for Him, but I could die for Him." (The Study.)
(E. Foster.)
(1) (2) (3) 2. To confess Christ is therefore to acknowledge Him to be what He really is and declares Himself to be. (1) (2) (3) (4) I. The NATURE of this confession. 1. It is not enough that we cherish the conviction in our hearts, or confess it to ourselves, to God, or to friends who agree with us. 2. It must be done publicly, or before men, friends and foes: amid good and evil report; when it brings reproach and danger as well as when it incurs no risk. 3. It must be with the mouth. It is not enough that men may infer from our conduct that we are Christians. We must audibly declare it. 4. This must be done — (1) (2) 5. It must be sincere. "Not everyone that saith Lord, Lord," etc. It is only when the outward act is a revelation of the heart that it has any value. II. ITS ADVANTAGES. 1. It strengthens faith. 2. It is a proof of regeneration, because it supposes the apprehension of the glory of God in the face of Jesus Christ. 3. It is an indispensable condition of salvation. Because — (1) (2) (3) 4. Christ will acknowledge them who acknowledge Him — publicly, before the angels, and to our eternal salvation. III. ITS DUTY. 1. It is not merely a commandment. 2. It is the highest moral duty to acknowledge the truth, and especially to acknowledge God to be God. 3. It is the most direct means we can take to honour Christ, and to bring others to acknowledge Him (see Matthew 10:32; Luke 12:8; Mark 8:38; Romans 10:9-10; 2 Timothy 2:12; 1 John 4:2, 15). (C. Hodge, D. D.)
1. The lightest kind of excommunication continued for thirty days and prescribed four cubits as a distance within which the person may not approach anyone, not even wife and children; with this limitation it did not make exclusion from the synagogue necessary. 2. The severer included absolute banishment from all religious meetings, and absolute giving up of intercourse with all persons, and was formally pronounced with curses. 3. The severest was a perpetual banishment from all meetings and a practical exclusion from the fellowship of God's people. It has been sometimes supposed that the words of Luke 6:22 — (1) (2) (3) (Archdeacon Watkins.)
II. ENTANGLEMENT. By cross-examination they hoped to make him contradict himself (ver. 26). But the man, too clever to be caught by such an artifice (Proverbs 1:17), declined their invitation, reminding them that he had supplied all the information he possessed, and inquiring, with fine irony, if they desired to become Christ's disciples (ver. 27). III. REPROACH. They reviled Him as the follower, not of Moses, the great commissioner of Jehovah, but of a nameless fellow about whom no one knew anything (ver. 29). To this the man replied with crushing logic how no honest mind could evade the conclusion that Christ must at least be a prophet no less than Moses (vers. 30-33). IV. EXPULSION. They could not answer the man's syllogism, but they could do what foiled controversialists commonly do (ver. 34). Lessons: 1. The danger of approaching religious questions with pro-conceived notions. 2. The power Christianity has to convince all sincere inquirers of its heavenly origin. 3. The duty of standing true to Christ in the face of all opposition. 4. The certainty that Christ's witnesses will suffer persecution. 5. The helplessness of man's wisdom in opposing the truth. (T. Whitelaw, D. D.)
I. MAINTAINING TRUTH IN THE FACE OF FIERCE OPPOSITION. See how he holds his own. 1. In a noble spirit. His conduct stands in sublime contrast to that of his parents and others concerned. Mark —(1) His candour. Hearing men disputing, without hesitation he says "I am he." Outspokenness is the ring of a great nature.(2) His courage. In defiance of the Sanhedrim he declares that the hated Jesus was his Healer. The genuine alone are brave; honest souls dread a lie more than the frowns of a thousand despots.(3) His consistency. In spite of all questions and browbeating, he never varies in his statements. Truth is that subtle element which alone gives unity to all the varied parts of a man's life. Error makes man contradict himself. The whole subject shows us that there may be grandeur of soul where there is social obscurity and physical infirmity. 2. By sound argument.(1) His answer was built upon consciousness (ver. 25). The logic of a school of Aristotle's could not disturb his conviction. It is so with a true Christian: he feels the change and no argument can touch it. 3. His argument was formulated by common sense. When his judges pressed him (ver. 26) he reproves them for repeating questions already answered and with withering irony asks (ver. 27). He states his argument thus: that his cure, of which he was conscious, was a miracle (ver. 30), which they could not deny. Is it not a doctrine with you that no one without Divine authority can perform miracles? Why ask such questions? And not only has the Healer Divine authority but a holy character (ver. 31). II. FOLLOWING CHRIST WHEN CAST OUT FROM MEN. The best men in every age are "cast out" by the ungodly. But, when cast out, what became of him? 1. Christ sought him (ver 35), and found him out. Sometimes men have found Christ out by their own searching, e.g., Zacchaeus and Bartimaeus. But here Christ finds the man out, as He did the woman of Samaria, irrespective of His search. 2. Christ revealed Himself to him (ver. 35-37). 3. Christ was followed by him (ver. 38). (D. Thomas, D. D.)
(C. H. Spurgeon.)
2. In some unusual way the blind man was wrought into the plan of Christ's ministry. He had been born blind, and remained so that when Jesus passed by he might be ready to be healed by Him. All lives and events are wrought into that scheme. 3. The blind man was the first confessor. He was the sort of person that our Lord found it pleasant to do something for. He was ready to do what he could for himself, and what he could not do the Lord would do for him. Unlike Naaman, willingness was one characteristic of him, sturdiness was another. He spoke his mind at the risk of excommunication. His thoughts were distinct, and therefore his utterances were so. Crisp thinking makes crisp speaking. Let us look at his creed. I. IT WAS SHORT. A creed with one article. Soon it enlarged, but it all developed out of this "one thing," etc. It is no matter whether a creed be long or short, provided a man believes it as this man believes his. What would a Christian be capable of if he so believed the Apostles' Creed? If a creed is believed, the longer it is the better; otherwise the shorter the better. Creed is like stature, it has to be reached by the individual, by slow growth from a small beginning. The vitality of a seed will determine how much will come out of it. Every fire begins with a spark. Some of us are trying to believe too much; not more than is true, or more than we ought, but more than we have at present inward strength for. We may extinguish a fire by putting on too much fuel. II. IT WAS FOUNDED IN EXPERIENCE. "I know I see." You notice how close the connection between the creed and the confessor. His creed was not separable from himself. It was wrought in him, and so was one he could not forget. Whenever the sun shone or a star twinkled, he would feel his creed over again. We might be perplexed to tell what we believe if we had it not in print to refer to; but experience can dispense with type. We used to hear a good deal about experiencing religion: is the expression going because the thing is going? Christ works a work in me and I feel it. That is experiencing religion, although the feeling may be differently marked in different people. Even the truths of God to become my true creed have got to be reproduced in the soil of my own thinking and feeling. Faith is languid because experience is languid. The creed of our confessor began in one article, but it did not end there. Soon we hear him saying he believed that Christ was the Son of God. Our creeds have got to come out of our experience of God, and not out of our Prayer Book. That is a poor tree that looks and measures as it did a year ago. He is a poor believer who believes exactly as he did a year ago. III. IT WAS PERSONAL AND PECULIAR. Two living Christians cannot believe alike any more than two trees can grow alike. Two posts may. Two men only think alike, as they think not at all, but leave it to a third party to do it in their stead. Excessive doctrinal quietness implies lethargy. It is only dead men who never turn over. In nothing does a man need to be loyal to his individuality as in his religion. This is what makes the Bible so rich. The inspired writers did not throw away their peculiarities. Each man's experience will be characteristic, and so, then, must his creed be that grows out of it. A man's proper creed is the name we give to his individuality, when inspired by the Holy Ghost. Is it not a splendid tribute to Jesus that we can each of us come to Him with our peculiarity and find exactly that in Him which will meet and satisfy it? There is only one Christ, but He is like the sun, which shines on all objects and gives to each what helps it to be at its best. No two alike, the sea not the forest, etc., but each finding in the sun that which helps it to be itself perfectly. The poor man obtains from Him just what he needs, and the rich man, the Fijian, and the Greek, etc. IV. IT DID NOT EMBARRASS ITSELF WITH MATTER FOREIGN TO THE MAIN POINT. "Whether He be a sinner or no, I know not." The point with him was that he could see, not how he could see. Sight does not consist in understanding how we see, nor health in understanding the organs of the body, nor salvation in knowing how we are saved. The physician can cure an ignorant man as readily as a scholar, because his medicine does not depend on the intelligence of the patient; so Christ can be the physician of all, because salvation consists just simply in being saved. (C. H. Parkhurst, D. D.)
(E. Mellor, D. D.)
(A. Maclaren, D. D.)
1. See how this man first appears after his cure by Christ. The neighbours and his former acquaintance gather around him, and begin to question as to his identity: "Is not this he that sat and begged?" Some said, "Yes, this is he." Others, "He is like him." But he said, "I am he." There is the first effect of the coming of this great fact into his life, to make him honest in regard to self. It is as if he had said, "Here is a great event that has happened to me, unprecedented and marvellous. I am its subject. Such an attention has been bestowed upon me and my wants and my condition as I never heard of, as shows that I am the object of care to a Divine mind and power. A new value has been given to my nature. I have a new, stronger sense of self. Yes, I am he. I was blind, and now I see. I will not leave you to dispute my identity." That is the first great value of the consciousness of a fact in one's life history, the new honest view of self and its value. Oh, my friends, the system which teaches us to know ourselves the best is that which brings the greatest fact into our history — the gospel and its fact. And yet multitudes of us go through life, while all about us, above us, and beneath us point to us, "Is not this one for whom Christ died? Is not this one of those wonderful saved human natures?" and we practically deny ourselves, because our consciousness is so dead. 2. Go on in the chapter to the next appearance of this man who knows one thing — the critical event of life. See how concentrated it makes him! They ask him, "Where is He, your healer?" He says, "I know not. All I know is this." To know one great fact and to be full of it makes him unwilling to guess a conjecture about other things. He either knows or he knows not. He has learnt what true knowledge is. We should save much stumbling and sorrow in life if we would not so often build the air castles of conjecture and live in them as though their walls were of the solid masonry of real knowledge. The disaster is most serious in the spiritual sphere, when one does not know where to say, "I know," and where "I know not," when religion is only a broad field of conjecture. Many are anxious concerning such unessentials as the origin of evil, predestination, spiritualism, the exact nature of the future life, etc.; forgetful that, the one fact of practical religion — man's salvation and purification by Christ — being known, you may for the present safely say, "I know not," to other items which cannot be yet known in the same personal way. 3. The chapter goes on to furnish another instance of the strengthening value of this one possession of the healed man. It makes him a messenger, a continual repeater of his wonderful story, as often as he can relate it. Any man, however ignorant and humble, is listened to if he have a genuine event of life to tell. Facts never grow old. This man, the relater of a fact, represents Christianity. Christianity has gone on from age to age, from circle to circle, giving its simple, solid, eventful message — human redemption and enlightenment by Christ. 4. But, still again, as this man so full of his story tells it, the Pharisee says to him, "Give God the glory. Do not ascribe it to this Man. He is a sinner." They endeavour to hush his statement by a command, "Do not say, He (Jesus) opened mine eyes." That is to say, these men were striving to do what has been a very usual human infatuation — to legislate against events, by simple authority, as when the old Saxon king sat by the water's edge and with his kingly decree forbad the sea to come nearer or its tide to rise higher. These men did not appreciate the firmness of a fact. They did not know that commands were merely pebbles that rebounded shattered from its rocky undisturbed surface. All men fall into this error — good men legislating against an evil fact, evil men legislating against a good fact. To bid it be different is nothing at all. This is another value of the blind man's possession. He was instantly above all mere commands, all mere human assertion of power. This is the value of Christianity always — its exaltation of a man above earthly power. The world, by its persecution or force and might, says, "Deny Christ." But if you conceive of Christ and His gospel as the world's great fact, if His influence is an event in your own life, you will be able to answer, "How can I deny a fact? I should only stultify myself to do that. One thing I know, I was blind, and now I see. That will last after your command has been forgotten." There is no fear, no servility in this man, who is armed with his great conscious fact of life, beggar as he had been of old. The Pharisees cast him out. Ay, and the worse for them. They east out the only man resting on solid truth, and remained upon their fictions. 5. Once more, as this man goes out into the outer cold solitariness of excommunication, yet happy and warm in the garment of the consciousness of that wonderful miracle, Christ meets him, and says, "Now you must believe on Me, for you have seen Me." Think how it must have sounded, how the warm heart must have been doubly grateful for that word "seen." "Yes I see at last, I see, I who was blind." It is as if Christ were echoing his own thoughts, his own one piece of all-absorbing knowledge. Now, that piece of knowledge must lead to belief. Fact must lead to faith. A fact merely means a thing done, and there must be a doer, greater in his invisibility than the great thing itself in its visibility. That is the faith of Christianity; it rests on real events, on actual things done. It does not ask faith with no basis. But it furnishes the greatest event of history as a foundation, an event happening to us and yet not through our means; and any man full of that great event will say, "I will and must believe in its doer." Just as the building which has the broadest base upon the ground can rise to the highest upward point in safety, so he who is fullest of the greatest seen fact of life is fullest also of the richest, most aspiring, most practical and most spiritual faith. (Fred Brooks.)
(T. Starr King.)
(J. F. B. Tinling, B. A.)
(S. Smiles.)
(H. P. Hughes, M. A.)
(T. De Witt Talmage.)
(C. H. Spurgeon.)
(C. H. Spurgeon.)
(N. Caussin.)
(Bp. Horne.)Infidelity can only go round and round the same topics in an eternal circle, without advancing one step further. It produces no new forces: it only brings those again into the field which have been so often baffled, maimed, and disabled, that in pity to them they ought to be dismissed, and discharged from any further service (Acts 19:28, 34). (J. Seed.) Will ye also be His disciples? — Bold irony this — to ask these stately, ruffled, scrupulous Sanhedrists. Whether he was really to regard them as anxious and sincere inquirers about the claims of the Nazarene prophet! Clearly here was a man whose presumptuous honesty would neither be bullied into suppression, or corrupted into a lie. He was quite impracticable. So, since authority, threats, blandishments had all failed, they broke into abuse, "Thou art His disciple," etc. "Strange," he replied, "that you should know nothing of a man who has wrought such a miracle as not even Moses wrought; and we know that neither he nor anyone else could have done it unless he was from God." What! Shades of Hillel and Shammai! Was a mere blind beggar, a natural ignorant heretic, altogether born in sins, to be teaching them? Unable to control any longer their transport of indignation, they flung him out of the hall, and out of the synagogue. (Archdeacon Farrar.) Thou art His disciple. — I. THE CHARACTER OF A TRUE DISCIPLE. This was the first name attached to Christ's followers. It is a correlative to His title, "Teacher": hence they who received His instructions were His disciples. And when they obtained the more distinctive name of their Master, this was recognized, "The disciples were first called Christians at Antioch." Names are but arbitrary signs of things, and are really characteristic no further than as the things themselves exist. The Christians were no worse for being called Nazarenes, and Judas was no better for being called an apostle. Hence the necessity of distinguishing between the proper and the lax use of words. A man may be a disciple universally or really. Such a distinction is coeval with the use of the term. "Many of His disciples went back," "Ye are My disciples indeed. A true disciple — 1. Believingly embraces the doctrines of Christ. They are received into His heart as the basis of conduct; they are the mould which gives its impression to the character. Such doctrines as credible, require faith; as authoritative, bind; as graciously given, are to be used for the benefit of a guilty and erring mind. So close is the affinity between Christ and His truth, that believing His Word is believing in Him. But it is one thing to believe the gospel to be true, and another to believe its necessity to our own well-being; the former will make a man a disciple in name, the latter in truth. 2. Cherishes an ardent affection for Christ's person. Faith is His word by realizing to the mind His great excellencies and gifts, engages its esteem, desire, and delight. It opens the springs of gratitude and awakens the purest sensibilities. This love is a master grace, leading a train of other virtues, which receive their highest worth from it. 3. Devotes himself to the cause of Christ — giving himself up to Christ's disposal — living or dying. This devotedness includes self-denial, confession of Christ before men, lively activity in extending His kingdom. II. THE NECESSITY AND IMPORTANCE OF BEING A TRUE DISCIPLE. 1. From the absolute requirement of God, My son give me thy heart." Everything short of this is robbery. He who delays obedience holds out his enmity against God; and can this succeed? 2. From a principle of consistency. Shall God be treated as we deem it base for man to be treated? In common affairs mere outward respect is insulting. With whom do men trifle when they assume the form of godliness without a care of the power. 3. From a regard to our safety and peace. (Congregational Remembrancer.)
2. Our text is the saying of a shrewd blind man who was far from being well instructed. It is to be taken for what it is worth; but by no means to be regarded as Christ's teaching. The Pharisees evidently admitted its force, and were puzzled by it. It was good argument as against them. It is true or false as we may happen to view it. I. IT IS NOT TRUE IN SOME SENSES. We could not say absolutely that God heareth not sinners, for — 1. God does hear men who sin, or else He would hear no one: for there is no man that sinneth not (1 Kings 8:46); not a saint would be heard, for even saints are sinners. 2. God does sometimes hear and answer unregenerate men. (1) (2) (3) (4) (5) 3. God does graciously hear sinners when they cry for mercy. Not to believe this were — (1) (2) (3) II. IT IS TRUE IN OTHER SENSES. The Lord does not hear sinners as He hears His own people. 1. He hears no sinner's prayer apart from the mediation of our Lord Jesus (1 Timothy 2:5; Ephesians 2:18). 2. He will not hear a wicked, formal, heartless prayer (Proverbs 15:29). 3. He will not hear the man who wilfully continues in sin, and abides in unbelief (Jeremiah 14:12; Isaiah 1:15). 4. He will not hear the hypocrite's mockery of prayer (Job 27:9). 5. He will not hear the unforgiving (Mark 11:25, 26). 6. He will not hear even His people when sin is wilfully indulged, and entertained in their hearts (Psalm 66:18). 7. He will not hear those who refuse to hear His Word, or to regard His ordinances (Proverbs 28:9). 8. He will not hear those who harden their hearts against the monitions of His Spirit, the warnings of His providence, the appeals of His ministers, the strivings of conscience, and so forth. 9. He will not hear those who refuse to be saved by grace, or who trust in their own prayers as the cause of salvation. 10. He will not hear sinners who die impenitent. At the last He will close His ear to them, as to the foolish virgins, who cried, "Lord, Lord, open to us!" (Matthew 25:11).Conclusion: One or two things are very clear and sure. 1. He cannot hear those who never speak to Him. 2. He has never yet given any one of us a fiat refusal. 3. He permits us at this moment to pray, and it will be well for us to do so, and see if He does not hear us. (C. H. Spurgeon.)
1. According to the purpose of the blind man: God heareth not sinners in that they are sinners, though a sinner may be heard in his prayer to confirm his faith. God hears him not at all in that wherein he sins; for God is truth and cannot confirm a lie. 2. In a manner that concerns us more nearly; i.e., if we be not good men, our prayers will do us no good. God turns away from the unwholesome breathings of corruption. I. WHOSOEVER PRAYS WHILE HE IS IN A STATE OF SIN, HIS PRAYER IS AN ABOMINATION TO GOD. This truth was believed by the ancient world; hence the appointment of baptisms and ceremonial expiations. 1. It is an act of profanation for an unholy person to handle holy things and offices. 2. A wicked person, while he remains in that condition, is not a natural object of pity. 3. Purity is recommended by the necessary appendages of prayer — (1) (2) (3) 4. After these evidences of Scripture and reason there is less necessity to take notice of those objections derived from the prosperity of evil persons. If such ask things hurtful and sinful if God hears them not it is in mercy; but there are many instances of success in improper prayers which have turned out to the disadvantage of the petitioners. II. MANY TIMES GOOD MEN PRAY, AND NOT SINFULLY, BUT IT RETURNS EMPTY. Because although the man may be, yet the prayer is not in proper disposition. Prayers are hindered — 1. By anger, or a storm in the spirit of him who prays. Prayer is an action or state of intercourse exactly contrary to the character of anger, its spirit being gentle and meek, and its influences calm and soothing. 2. By indifference and easiness of desire. He that is cold and tame in his prayers has not tasted the delight of religion and the goodness of God; he is a stranger to the secrets of His kingdom. What examples we have of fervency in Scripture, more particularly in the case of Christ and St. Paul! Under this head may be placed cautions against —(1) Want of attention, which is an effect of lukewarmness and infirmity, which is only remedied as our prayers are made zealous and our infirmities are strengthened by the Spirit.(2) Want of perseverance. When our prayer is for a great matter and a great necessity, how often do we pursue it only by chance or humour; or else our choice is cool as soon as it is hot, and our prayer without fruit because the desire does not last. If we would secure the blessing we must pray on until it comes. 3. By the want of their being put up in good company. For sometimes an obnoxious person has so secured a mischief that those who stay with him share his punishment as the sailors did Jonah's. But when good men pray with one heart, and in a holy assembly, when they are holy in their desires and lawful in their authority, then their prayers ascend like the hymns of angels. III. WHAT DEGREES AND CIRCUMSTANCES OF PIETY ARE REQUIRED TO MAKE US FIT TO BE INTERCESSORS FOR OTHERS AND TO PRAY FOR THEM WITH PROBABLE EFFECT. No prayers, of course, can prevail with regard to an indisposed person; as the sun cannot enlighten a blind eye. 1. Those who pray for others should be persons of extraordinary piety. This is exemplified in the case of Job (Job 42:7, 8) and Phinehas. It was also a vast blessing entailed on the posterity of Abraham, Isaac and Jacob; because they had great religion they had great power with God. A man of little piety cannot water another man's garden and bless it with a gracious shower; he must look to himself. But what an encouragement this is to a holy life; what an advantage it may be to our relatives, country, etc. How useless and vile the man whose prayers avail not for the meanest person! And yet everyone in a state of grace may intercede for others, a duty prescribed throughout Scripture. 2. We must take care that as our piety, so also our offices be extraordinary. He that prays to reverse a sentence of God, etc., must not expect great effects from a morning or evening collect, or from an honest wish. But in our importunity we must not make our account by a multitude of words, but by measures of the spirit, holiness of soul, justness of the desire, and the usefulness of the request to God's glory. We must not be ashamed or backward in asking, but our modesty to God in prayer has no measures but these — self-distrust, confidence in God, humility, reverence and submission to God's will. These being observed our importunity should be as great as possible, and it will be likely to prevail. 3. It is another great advantage that he who prays be a person of superior dignity or employment. For God has appointed some person by their callings to pray for others, as fathers for their children, ministers for their flocks, kings for their subjects. And it is well this is so, since so few understand their duties to themselves and others. But if God heareth not princes, of what necessity is it that such should be holy. IV. THE SIGNS OF OUR PRAYERS BEING HEARD. This requires little observation; for if our prayers be according to the warrant of God's Word, and if we ask according to God's will what is right and profitable, we may rely on the promises, and be sure that our prayers are heard. (Jeremy Taylor.)
1. Personal. It must be the trust of the individual soul. 2. Immediate. It must be exercised now without delay. 3. Intelligent. It must be directed to the right object — the Son of God. II. THE HOMAGE CHRIST ACCEPTS FROM THE HUMAN HEART — Worship (ver. 38). 1. Adoring: more than outward courtesy and formal obeisance — even the prostration of the spirit. 2. Believing: rooted in and proceeding from the soul's faith in Christ. 3. Joyous. III. THE WORK CHRIST PERFORMS ON THE HUMAN HEART — Judgment (ver. 39-41). 1. Indirect. It follows as an inevitable result of His presenting Himself as the Light of the World. 2. Real. It infallibly results in — (1) (2) 3. Progressive. This work is going on as truly and efficiently as when Christ was upon earth. 4. Permanent.Lessons: 1. The importance of ascertaining in which group one is placed by Christ's judicial work. 2. The necessity of faith corresponding in fulness to the revelation of Himself which Christ has given. 3. The propriety of making Christ the object as well as the ground and medium of our worship. (T. Whitelaw, D. D.)
II. THE ATTENTIVE REGARD OF CHRIST. 1. Jesus heard. His ear is always open to cases of distress. 2. Jesus found. "The Lord knoweth them that are His," and where they are, and how they are. III. THE INTERESTING CONVERSATION WHICH PASSED BETWEEN THEM. 1. The question implying the indispensableness of faith. 2. The reply. (1) (2) 3. The response suggesting the proper object for restored vision. IV. THE PLEASING RESULT. 1. The man's faith. 2. His open declaration of his faith. 3. His worship.Reflections. 1. Men may suffer for the sake of Christ. 2. Those who do suffer lose nothing by it. 3. To act honestly according to the light we have is the way to be favoured with greater illumination. 4. When we are most earnest in our inquiries after Christ, then He is nearest to us. (F. Kidd.)
1. It is of great extent and includes things of the highest moment. It is not am I a Churchman or a Dissenter, etc., but am I a believer in Christ, regenerate or unregenerate? a friend of God or His enemy? on my way to heaven or hell? 2. We are apt to take it for granted that we believe in Christ without sufficient evidence. But if we hate to be imposed upon in little matters let us not impose upon ourselves in this. Is it a thing of inheritance or of conscious exercise? 3. The decision of this question can be in no way hurtful to us, but may be much to our advantage. If we do not believe and are not saved, now is the accepted time, believe now. 4. The question will be decided some day. Whether a believer or not will be ascertained at the judgment seat. II. ITS APPLICATION. 1. Have we ever been convinced of sin? We must know that we are diseased ere we trust the physician. 2. Have we ever been stripped of our vain hopes and carnal confidences? Till we have we shall not see the necessity of Christ. 3. What is our disposition with respect to real godliness? If we do not love holiness we shall not believe (1 Timothy 1:15). 4. Is Christ exceedingly precious to our esteem? An infallible evidence of saving faith (1 Peter 2:7). 5. Have we peace (Romans 5:1). (B. Beddome, M. A.)
1. We have before us a distinct personality. 2. The Divinity of Christ is the resting place of faith. How miserable the attempts to reduce Him to a teacher or martyr! II. THE QUESTION IN RELATION TO OURSELVES. It is here — 1. We resolve all doubts and find a firm foundation for our faith. 2. We find relief and rest. 3. We commune with God. 4. We advance towards the consummation of our life. (Weekly Pulpit.)
II. THE IMPORTANCE OF THE QUESTION. The Jews affirmed that the man was "born in his sins," Jesus asked nothing about his pedigree, creed, or past life. 1. He requires only an answer to this one question. 2. It is a question that must be answered prior to any progress in spiritual life. It is life's watershed. 3. On its answer hangs the fate of eternity. III. THE PERSONAL CHARACTER OF THE QUESTION. 1. Every man must have it. 2. Each man must answer it for himself. IV. BUT ONE OF TWO ANSWERS CAN BE GIVEN. Yes or no. You cannot evade it. (Homiletic Monthly.)
I. WHAT IS FAITH? Note — 1. Its simplicity. Whatever mysteries there may be in the Bible, this about believing is very plain. A converted Hindoo when asked what it was, replied, "The heart clasping Jesus Christ." 2. Complete surrender to Christ. The frank simplicity of a little child, giving itself entirely into the hands of the Father, full dependence in the Father's power and love, a simple trusting and resting without concern about the next step, and the next. But people say that this is an irrational thing and altogether unmanning. Not so; you invest your money in the Government Funds, and would be surprised at any question of the reasonableness of the act, and yet you do not think about the nature of those funds. You hold a Government security, and feel perfectly safe in trusting the source of your income in the hands of the State. You decide to cross the Atlantic; the sea-worthiness of the vessel and the skill of the captain are the only matters of concern. Assured of these you give yourselves entirely into the hands of the officer. But is not this irrational. Ought you not first to study ship building and navigation, and then, standing on your manliness, persist in taking a share in the management of the vessel? Now this surrendering of self to Christ is God's plan of saving humanity and conveying it to heaven. 3. This believing in the Son of God is a saving act. Not that faith itself saves, however. It is the link that connects to Christ, who saves. It is not the door but the hand that knocks; not the sun but the eye that sees the sun. 4. This faith is elevating in its tendency. There is, first of all, a breaking down of poor, proud self, and then a giving back, not of the old self in its original impurity, but renewed, cleansed and arrayed in the robe of righteousness. And in answer to this faith a tide of gracious influences sets in which gives the soul beauty, richness, expansion, dignity, making the believer a citizen of the kingdom of heaven. 5. This faith is life — the highest thing that can be said about it. This life is a conscious, healthy, happy, ever-growing life. II. THE OBJECT OF FAITH — "The Son of God." 1. A person, not a system. Jesus did not ask the man about his former life or religious whereabouts, nor did He inform him about His doctrines or the nature of His kingdom. One thing only is of moment — faith in Him. All else will follow from that. And the man was concerned about nothing else. "Who is He?" One may have a clear belief in Christianity and yet be devoid of saving faith. He may be able to prove it Divine and yet know nothing of its salvation, Notice the "on," suggesting dependence, trust, reliance, which is something more than "in." 2. Christ is every way adapted as the object of faith. One with the Father and yet submissive as a Son. We must keep close to this truth, or Christ's sacrifice is deprived of its power. If Christ is not Divine, He is a sinner, and if a sinner, in the least degree, He cannot atone for others, but needs atonement for Himself. When a great good is promised, the question is, Has the promiser the power and will to redeem his engagement? The New Testament is emphatic on these two qualities in the Son of God. All power is given unto Him, and He says to the wide world, "Come unto Me." III. CHRIST IS THE APPOINTED AND ONLY OBJECT OF FAITH. "There remaineth no more sacrifice for sin," and what need we of any other? for the. claims of heaven and needs of earth are met. 1. This faith is the only source of life to the Church. Architecture, music, wealth, fashion, talent, etc., will not keep a church alive. 2. This faith is the secret of Church aggression. 3. This faith is the spring of the Church's beauty. (J. H. Higgins.)
(Bp. Alexander.)
1. Implicitly to credit the records of God concerning His Son. 2. Genuine trust in Him, sealed by the Holy Spirit. 3. Divine reception of Him. 4. It is also to realize His gracious presence in the soul in the lively exercise of every Christian duty. II. HELPS TOWARDS ANSWERING THIS QUESTION. 1. Faith is a Divine principle, and is Divinely bestowed. 2. Faith is a self-evident principle, and if you believe on Christ you are assured of it. 3. Faith is a victorious principle, and conquers all adverse powers. 4. Faith is a practical principle, and evinces itself in believers. III. REASONS WHY AN ANSWER SHOULD BE RETURNED TO THIS QUESTION. 1. This question is most important, both from the person proposing it, and the tremendous consequences connected therewith. 2. This question is personal. 3. This question is simple, and not complex; so that under the Divine and covenant teaching of the Holy Ghost, a child may understand it. 4. This question is doubtful, because all men have not faith. (T. B. Baker, M. A.)
1. Relates to Christ as the eternal Son of God. 2. Refers to faith in Christ as the Son of God. 3. Relates to each individually. II. SOME EVIDENCES OF BEING ENABLED TO ANSWER THE QUESTION. If we really believe we shall — 1. Remember the means of bringing us into faith. 2. Have the Spirit in our souls. 3. Highly esteem and value Christ. 4. Enjoy peace and comfort of mind. 5. Be filled with love to God and the Church. 6. Be subject to the authority of Christ. III. THE PERSONS TO WHOM THE WORDS MAY BE ADDRESSED. 1. To all who have been baptized in the name of Christ. 2. To all who only profess Christianity. 3. To all who manifest much zeal in the cause of Christ. 4. Let Christians inquire after the evidences of their faith. 5. Let Christians pray to grow in faith. 6. He that hath not faith must perish. 7. All the blessings of the gospel are given to faith. Improvement: (1) (2) (3) (4) (T. B. Baker, M. A.)
(J. H. Higgins.)
2. The rumour of his expulsion reaches Christ, and indignation at the injustice done, and yearnings after a soul so true and simple, unite in urging Him instantly to seek the despised outcast. And so through the great Jerusalem of the world Christ is still passing, seeking every brave and honest witness to the vision he as yet sees. Be faithful to your sense of duty at whatever cost, and Christ, though unseen, is following you to find you. 3. Christ perceived that the man was able to bear a purer light than that of nature, that his trust in divine goodness had prepared him for the manifestation of the life of God. So He puts the question, "Dost thou believe," etc., and lifts the man's thoughts above the circumstances of the hour. There is no dwelling on the recent miracle, no indulgence in invective against the Pharisees, no discussion of the man's prospects. It was as if a little crowded, noisy room were changed for the vastness and hush of a great cathedral. Let us be thankful to the Master who is still arresting us as we go on our selfish, earthly way with the same tranquilizing, purifying question. 4. Certain underlying beliefs are assumed in the words of our Lord.(1) The fatherhood of God. The duty here is no vague abstraction. Most religions have a faint glimmering of Christ's truth — but it was left for Christ to start the cry in the prodigal, "I will arise and go to my father,"(2) But Christ claimed to be in an unique sense the Son of God, and the man so understood Him. Messianic ideas were started in the man's mind by the question, and his thoughts would go back to that fourth form which was seen walking in the Babylonian furnace. He, therefore, simply asks, "Who is He," etc. The tones of our Lord's voice probably revealed who the questioner was, for this was the first time the man had seen Jesus. 5. Spiritually the man was in a quickened state. His fidelity to truth had been manifested amidst sore temptations. His religious convictions had been forced into practical assertion. And now, whilst his ears are yet ringing with the taunts of sacerdotal pride, and whilst he is trembling with righteous indignation against those who blasphemed goodness, this wondrous stranger demands faith in Him for whose coming every pious Israelite yearned. All that the man had ever believed and felt now welled up into that "Who is He." Have we not here the attitude of many honest and reverent thinkers today in the presence of the great problems of religion and life? The great question now is, "What think ye of Christ?" And the answer is gathering volume and distinctness which confesses Him the Son of God and the Son of Man. The inspiring purpose of the man was "that I may believe," and the same purpose underlies much of modern intellectual restlessness. 6. "Thou hast both seen Him," etc., was the reply of Christ. It is possible then to be in the presence of Christ, and yet not know Him to be the Son of God. The world is full of Christ's presence.(1) Hospitals, orphanages, etc., witness that Jesus is still passing through the crowded highways of modern life. These spring from the seeds which Christ sowed; yet there are those who fail to recognize Him.(2) Still more is Christ a living presence in those He sends forth on missions of mercy at which the world is filled with reverent wonder.(3) And shall we not claim for the Church the indwelling presence of her Lord. 7. But there are grounds for the hope that all who approach in the spirit of the man born blind, evidences of Christ's power and presence, will say with him, "Lord, I believe." (J. R. S. Harrington.)
1. There are those who possess temporal advantages which may be traced directly to Christ.(1) We are born in a land distinguished by liberty, knowledge, civilization, benevolence; but once there were no such things. All who are born on British soil owe their national advantages to Christ. Hence we may with propriety ask, "Thou who art reaping the benefits which Christ, by the establishment of His kingdom, has conferred upon your native country, 'Dost thou believe'"? etc.(2) Take the case of pious households. How much are the children of godly parents, and servants of godly masters indebted to the Saviour. By gratitude such seem to be bound to inquire after the Son of God, and to regard Him as their Lord and Saviour. 2. There are those who identify themselves with the kingdom of Christ. This man might have enjoyed the miracle, and yet never have defended Christ and brought trouble upon himself. But he could not do this, and so was identified by the Pharisees with the cause of Christ. On this ground Christ made His appeal. "The Pharisees by your conduct imagine you have this faith; have you?" And are there not men who defend Christianity against the infidel and the scoffer, Christ's Deity against the Socinian, spiritual Christianity against Popery, who are not yet connected by the faith which saves to Christ? To such, therefore, we appeal. If gratitude would seem in one case consistency in the other should constrain. Is it consistent to be mixed up with Christianity nominally? Is it right to be thought a disciple of Christ without believing on Him? II. THE COURSE WHICH THOSE WHO ARE EXTERNALLY CONNECTED WITH CHRIST SHOULD PURSUE. 1. The man began to inquire, and inquiry is the course for those to whom the narrative applies. For what? not for a creed, an ism, ordinances, church government, but for Christ. We may know the former which will not save, and not know the latter who will. 2. For what end are we to inquire? Not for the qualification of curiosity or so as to be able to dispute about theology. All truth is revealed not to be speculated upon, not to be judged by reason and be either rejected or received; but for faith "that I might believe." III. THE FACILITIES WHICH SUCH POSSESS IN THE PURSUIT OF THIS COURSE. "Thou hast seen Him," etc. We have present access to Christ, not, it is true, as this man had, but He is here as really in His spiritual presence. 1. He is here in the testimony we have in the Bible concerning Him. You may find patriarchs, prophets, evangelists, and apostles revealing Christ. 2. Go to converted men, there you have Christ's image, faint and imperfect, it is true, but real; ask them what they have tasted and felt concerning Christ. 3. You have access to the ministry of the gospel which is the ministry of Christ, "for we preach not ourselves," etc. 4. The Holy Ghost was given to testify of Christ. You have not to cry, "O! that I knew where I might find Him." In all these ways "Thou hast both seen Him," etc. IV. THE END WHICH THOSE WHO PURSUE THIS COURSE WILL ATTAIN. 1. Faith in Christ must follow this inquiry, "Lord, I believe." "Faith cometh by hearing." He who is a sincere inquirer will be guided; God never left such to wander. Listen not to those who say 'tis no use to seek: God has said that those who seek shall find. 2. Faith in Christ will never be a secret. The soul that regards Christ as the Son of God must at once tell Him so. "He worshipped Him." Conclusion: There is a day coming when all must hear this question put to them. You may put off the answer to it now but not then. Answer it now. (S. Martin.)
(J. Trapp.)
(J. Spencer.)
(C. H. Spurgeon.)
(A. B. Grosart.)
1. Of these —(1) One is the greatest blessing: "That they which see not might see." All unregenerate men are blind spiritually. God and the moral universe are as much concealed from them as the beauties of this mundane scene are from those born blind. They grope their way through life and stumble on the great future. A greater blessing is not conceivable than the opening of the spiritual eye. It involves the soul's translation into the real paradise of being.(2) The other is the greatest curse: "That they which see," etc., i.e., that those who are unconscious of their blindness and conceitedly fancy they see would be incalculably injured. By rejecting the remedial agency of Christ they would augment their guilt and gloom. These two results are taking place every day. 2. Of these —(1) One is intentional. The grand and definite purpose of Christ is to give "recovery of sight to the blind."(2) The other is incidental and directly opposed to His supreme aim. It comes because Christ does not coerce men, but treats them as free agents, and also because of the perversity of the unregenerate heart. As men may get food out of the earth or poison, fire out of the sun that shall burn them to ashes, or genial light that shall cheer and invigorate them, so men get salvation or damnation out of Christ mission. II. IS MISINTERPRETED AND ABUSED. 1. Misinterpreted (ver. 40). Dost thou mean that we, educated men, trained in the laws and religion of our forefathers, and devoted to the work of teaching the nation, are blind? They would not understand that our Lord meant blindness of heart. So the great purpose of Christ's mission has ever been misinterpreted. Some treat the gospel as if its object were to give a speculative creed, an ecclesiastical polity, a civil government, a social order, while they practically ignore that its grand object is to open the spiritual eyes of men, so that they may see, not men's forms and phenomena, but spiritual realities. 2. Abused (ver. 41). Notwithstanding My mission, "Ye say, We see." With Me you have the opportunity of illumination; without that your blindness would be a calamity, but now it is a crime. "Therefore your sin remaineth." If, like this man, you were without the power of seeing, and had no opportunity of cure, you would have no sin; for no man is required to use a power he has not. What should we think of a man living in the midst of beautiful scenery but refusing to open his eyes? But the case of the spiritually blind, with the faculties of reason and conscience and the sun of the gospel streaming on them, is worse than this. "Men love darkness rather than light," etc. (D. Thomas, D. D.)
I. THE LORD'S QUESTION. What does it mean? This: Are you glad and grateful for these things as little separate sensations of pleasure? That amounts to nothing. Or are you thankful for them as manifestations of the Divine life to yours, as tokens of that fatherhood of God which found its great utterance, including all others, in the Incarnation of His Son? That is everything. No wonder that such a question brings surprise. It is so much more than you expected. It is like the poor Neapolitan peasant, who struck his spade into the soil to dig a well, and the spade went through into free space, and he had discovered all the hidden wealth of Herculaneum. No wonder there is surprise at first; but afterward you see that in the belief in a manifested Son of God, if you could gain it, you would have just the principle of spiritual unity in which your life is wanting, and the lack of which makes so much of its very best so valueless. If you could believe in one great utterance of God, one incarnate word, the manifested pity of God, and the illustrated possibility of man at once — then, with such a central point, there could be no more fragmentariness anywhere. All must fall into its relation to it, to Him, and so the unity of life show forth. II. THE MAN'S ANSWER. "I do not know," he seems to say, "I did not mean anything like that; I did not seem to believe, but yet I have not evidently exhausted or fathomed my own thought. There is something below that I have not realized. Perhaps I do believe. At any rate I should like to. The vague notion attracts me. I will believe if I can. Who is He, Lord, that I might believe on Him?" The simplicity and frankness, the guilelessness and openness of the man makes us like him more than ever. There is evidently for him a chance, nay, a certainty, that he will be greater, fuller, better than he is. Some natures are inclusive; some are exclusive. Some men seem to be always asking, "How much can I take in?" and some are always asking, "How much can I shut out?" One man wants to believe; he welcomes evidence. He asks, "Who is He, that I may believe on Him?" Another man seems to dread to believe; he has ingenuity in discovering the flaws of proof. If he asks for more information, it is because he is sure that some objection or discrepancy will appear which will release him from the unwelcome duty of believing. We see the two tendencies, all of us, in people that we know. Carried to their extremes, they develop on one side the superstitious, on the other the sceptical spirit. More than we think, far more, depends upon this first attitude of the whole nature — upon whether we want to believe or to disbelieve. To one who finds the forces of this life sufficient, an incarnation, a supernatural salvation, is incredible. To one who, looking deeper, knows there must be some infinite force which it has not found yet — some loving, living force of Emmanuel, of God with man — the Son of God is waiting OH the threshold and will immediately come. III. How will He come? Read THE LORD'S REPLY. "Thou hast both seen Him, and it is He that talketh with thee." The teaching that seems to me to be here for us is this — that when Christ "comes," as we say, to a human soul, it is only to the consciousness of the soul that He is introduced, not to the soul itself; He has been at the doors of that from its very beginning. We live in a redeemed world — a world full of the Holy Ghost forever doing Christ's work, forever taking of the things of Christ and showing them to us. That Christ so shown is the most real, most present power in this new Christian world. Men see Him, talk with Him continually. They do not recognize Him; they do not know what lofty converse they are holding; but some day when a man has become really earnest and wants to believe in the Son of God, and is asking, "Who is He that I may believe on Him?" then that Son of God comes to him — not as a new guest from the lofty heaven, but as the familiar and slighted Friend, who has waited and watched at the doorstep, who has already from the very first filled the soul's house with such measure of His influence as the soul's obstinacy of indifference would allow, and who now, as He steps in at the soul's eager call to take complete and final possession of its life, does not proclaim His coming in awful, new, unfamiliar words, but says in tones which the soul recognizes and wonders that it has not known long before, "Thou hast seen Me, I have talked with thee." (Phillips Brooks, D. D.)
1. Wherever Christ comes the most decided effects will follow. Whoever you are, the gospel must be to you a savour of life or of death, antidote or poison, curing or killing. It will make you see, or else, because you fancy you see, its very brightness will make you blind. If you live without it, you will die; if you feel that you are dead without it, it will make you live. 2. Christ has come that those who see not may see.(1) The gospel is meant for people who think themselves most unsuited for it and undeserving of it; it is a sight for those who see not.(2) Since Christ has come to open men's eyes, I know He did not come to open those bright eyes that seem to say, "No oculist is needed here." When there is a charity breakfast the invited guests are not the royal family. So Christ comes to the needy. 3. Let us take the blind man for a model. I. HE KNEW THAT HE WAS BLIND, and took up his proper position as a beggar. Many of you are too high, and must come down. You fancy that you have kept the law from your youth, are and all that you ought to be. As long as you think thus the blessing is delayed. But some of you say: "I scarcely know my condition. I am not right, I know; I feel so blind." You are on your way to a cure. II. HE HAD A SINCERE DESIRE TO BE ENLIGHTENED. Christ heals no one who evinces no desire to be healed. III. HE WAS VERY OBEDIENT. As soon as the Lord said, "Go, wash," he went; he had no Abana and Pharpar which he preferred to the pool. That is a good word in the prophet, "O Lord, Thou art the Potter and we are the clay." What can the clay do to help the potter? Be pliable. IV. WHEN HE SAW, HE OWNED IT. The least that you can do for your Healer is to confess Him. V. HE BEGAN TO DEFEND THE MAN WHO OPENED HIS EYES. When the Lord opened the eyes of a great blind sinner, that man will not have Him spoken against. Some of your genteel Christians do not speak for Christ above once in six months. VI. WHEN HIS EYES WERE OPENED, HE WISHED TO KNOW MORE. "Who is He?" And when he found that He was the Son of God, he worshipped Him. If you have not seen Jesus of Nazareth to be "very God of very God," you have seen nothing. VII. HOW IS IT THAT SUCH BLIND MEN COME TO SEE? 1. They have no conceit to hinder Christ. It is easier to save us from our sins than from our righteousness. 2. They refuse to speculate; they want certainties. When a man feels his blindness, if you discuss before him the five nothings of modern theology, he says: "I do not want them: there is no comfort in them to a lost soul." 3. They are glad to lean on God. (C. H. Spurgeon.) Are we blind also? — All quarrelling is about the application of general granted rules to personal private cases. (Epictetus.)There is no such hindrance to proficiency as too timely a conceit of knowledge (Revelation 3:17; Luke 8:13, 15). (Dr. Hammond.)I suppose that many might have attained to wisdom had they not thought they had already attained to it (Jeremiah 8:8, 9; Isaiah 42:18-20). ( Seneca.)It is a woeful condition of a Church when no man will allow himself to be ignorant (Psalm 12:4). (Bp. Hall.)
I. THE SENSE OF SIN CONDUCTS TO HOLINESS upon the general principle of supply and demand. This law holds good — 1. In our earthly affairs. If one nation requires grain from abroad, another will sow and reap to meet the requisition. If our country requires fabrics it cannot well produce, another will toil to furnish them. From year to year the wants of mankind are thus met. 2. In the operations of Providence. God's good. ness is over all His works. He opens His hand and satisfies the desire of every living thing. Famines are the exception and not the rule. Seedtime and harvest fail not from century to century, and there is no surplus to be wanted. 3. In the kingdom of grace. If God is ready to feed the ravens, He is more ready to supply the spiritual wants of His sinful creatures. He takes more pleasure in filling the hungry soul than the hungry mouth. "If ye, being evil," etc. If there were only a demand for heavenly food as importunate as there is for earthly, the supply would be at once forthcoming in infinite abundance. For no sinful creature can know his religious necessities without crying out for a supply. Can a man hunger without begging food? No more can a conscious sinner without crying, "Create in me a clean heart," etc. And the promises are more explicit in respect to heavenly blessings. You may beg God to restore you to health, to give you a competence, and He may not see fit to grant your prayer. But if you say, "God be merciful to me, a sinner," you will certainly obtain an answer, for this will not injure you as the other may; and God has expressly said that it is always His will that man should seek mercy, and always His delight to grant it. Come, then, for all things are now ready (1 John 5:14, 15). II. THE CONCEIT OF HOLINESS LEADS TO SIN. We are met at the very outset with the fact that a conceit is in its own nature sin. It is self-deception. The disposition of the Pharisee to say, "We see," is an insuperable obstacle to every gracious affection. Christianity is a religion for the poor in spirit. Conceit opposes this, and puffs up a man with pride and fills him with sin. 1. Religion is a matter of the understanding, and consists in a true knowledge of Divine things. Self-flattery is fatal to all spiritual discernment(1) It prevents a true knowledge of one's own heart. The Pharisee who said, "God, I thank Thee," etc., was utterly ignorant of his own heart, and impervious to any light that might fall upon it.(2) It precluded all true knowledge of God. Humility is necessary to spiritual discernment. God repulses a proud intellect, and shuts Himself up from all haughty scrutiny. "To this man will I look," etc. 2. Religion is a matter of the affections, and the injurious influence of a conceit of holiness in these is even more apparent. Nothing is more deadening to emotion than pride. If you would extinguish all religious sensibility within yourself, become a Pharisee.Conclusion: 1. The practical lesson is the necessity of obtaining a sense of sin. So long as we think or say that we "see" we are out of all saving relations to the gospel. The foundation of true science is willingness to be ignorant, and so it is in religion. The instant a vacuum is produced the air will rush into it, and the instant any soul becomes emptied of its conceit of holiness, and becomes an aching void, and reaches out after something purer and better, it is filled with what it wants. 2. As an encouragement to this we may depend on the aid of the Holy Spirit. (Prof. Shedd.)
(J. Trapp.)
(C. H. Spurgeon.)
(C. H. Spurgeon.)
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