ST. JOHN
Verse 41. If ye were blind— If ye had not had sufficient opportunities to have acquainted yourselves with my Divine nature, by the unparalleled
miracles which I have wrought before you? and the holy doctrine which I have preached, then your rejecting me could not be imputed to you as sin;
but because ye say, we see-we are perfectly capable of judging between a true and false prophet, and can from the Scriptures point out the Messiah by his works-on this account you are guilty, and your sin is of no common nature, it remaineth, i.e. it shall not be expiated: as ye have rejected the Lord from being your deliverer, so the Lord has rejected you from being his people. When the Scripture speaks of sin remaining, it is always put in
opposition to pardon; for pardon is termed the taking away of sin, John 1:29; Psalm 32:5. And this is the proper import of the phrase, afesiv twn amartiwv, which occurs so frequently in the sacred writings.
1. THE history of the man who was born blind and cured by our Lord is, in every point of view, instructive. His simplicity, his courage, his
constancy, and his gratitude are all so many subjects worthy of attention and emulation. He certainly confessed the truth at the most imminent risk of his life; and therefore, as Stephen was the first martyr for Christianity, this man was the first confessor. The power and influence of TRUTH, in supporting its friends and confounding its adversaries, are well exemplified in him; and not less so, that providence of God by which he was preserved from the malice of these bad men. The whole story is related with
inimitable simplicity, and cannot be read by the most cold-hearted without extorting the exclamation, How forcible are right words?
2. It has already been remarked that, since the world began, there is no evidence that any man born blind was ever restored to sight by surgical means, till the days of Mr. Cheselden, who was a celebrated surgeon at St.
Thomas’s Hospital, London. For though, even before the Christian aera, there is reason to believe that both the Greek and Roman physicians performed operations to remove blindness occasioned by the cataract, yet we know of none of these ever attempted on the eyes of those who had been born blind, much less of any such persons being restored to sight.
The cure before us must have been wholly miraculous-no appropriate means were used to effect it. What was done had rather a tendency to prevent and destroy sight than to help or restore it. The blindness in question was probably occasioned by a morbid structure of the organs of sight; and our Lord, by his sovereign power, instantaneously restored them to perfect soundness, without the intervention of any healing process. In this case there could be neither deception nor collusion.
CHAPTER 10.
Christ speaks the parable of the sheepfold, 1-6. Proclaims himself the door of the sheepfold, 7-10, and the good shepherd who lays down his life for the sheep, 11-18. The Jews are again divided, and some revile and some vindicate our Lord, 19-21. His discourse with the Jews at the temple, on the feast of dedication, 22-29. Having asserted that he was one with the Father, the Jews attempt to stone him, 30, 31. He vindicates his conduct, and appeals to his works, 32-38. They strive to apprehend him;
he escapes, and retires beyond Jordan, 39, 40. Many resort to and believe on him there, 41, 42.
NOTES ON CHAP. 10.
Verse 1. Verily, verily, etc.— From John 10:6, we learn that this is a parable, i.e. a representation of heavenly things through the medium of earthly things. Some think our Lord delivered this discourse immediately after that mentioned in the preceding chapter; others think it was spoken not less than three months after. The former, says Bishop Pearce, was spoken at the feast of tabernacles, see chap. 7, or about the end of September, and this at the feast of dedication, or in December. See John 10:22.
Christ, says Calmet, having declared himself to be the light of the world, which should blind some while it illuminated others, John 9:41, continues his discourse, and, under the similitude of a shepherd and his flock, shows that he was about to form his Church of Jews and Gentiles, and that into it he would admit none but those who heard his voice. The unbelieving and presumptuous Jews, who despised his doctrine, are the sheep which hear not the voice of the shepherd: the proud and self-sufficient Pharisees are those who imagine they see clearly while they are blind. The blind who become illuminated are the Gentiles and Jews who turn from their sins and believe in Jesus.
The light of the world, the good shepherd, and the door which leads into the sheepfold, are all to be understood as meaning Jesus Christ; the hireling
shepherds, the willfully blind; the murderers and robbers are the false Christs, false prophets, scribes, Pharisees, wicked hireling priests, and ungodly ministers of all sorts, whether among primitive Jews or modern Christians.
Our Lord introduces this discourse in a most solemn manner, Verily, verily!-Amen, amen!-it is true, it is true!-a Hebraism for, This is a most important and interesting truth; a truth of the utmost concern to mankind.
At all times our Lord speaks what is infallibly true; but when he delivers any truths with this particular asseveration, it is either, 1. Because they are of greater importance; or, 2. because the mind of man is more averse from them; or, 3. because the small number of those who will practice them may render them incredible. Quesnel.
He that entereth not by the door— Christ assures us, John 10:7, that he is the door; whoever, therefore, enters not by Jesus Christ into the pastoral office, is no other than a thief and a robber in the sheepfold. And he enters not by Jesus Christ who enters with a prospect of any other interest besides that of Christ and his people. Ambition, avarice, love of ease, a desire to enjoy the conveniences of life, to be distinguished from the crowd, to promote the interests of one’s family, and even the sole design of providing against want-these are all ways by which thieves and robbers enter into the Church. And whoever enters by any of these ways, or by simony, craft, solicitation, etc. deserves no better name. Acting through motives of self-interest, and with the desire of providing for himself and his family, are innocent, yea, laudable, in a secular business; but to enter into the ministerial office through motives of this kind is highly criminal before God.
Verse 2. He that entereth in by the door— Observe here the marks, qualities, and duties of a good pastor; The first mark is, that he has a lawful entrance into the ministry by the internal call of Christ, namely, by an impulse proceeding from his Spirit, upon considerations which respect only his glory, and upon motives which aim at nothing but the good of his Church, the salvation of souls, the doing the will of God, and the
sacrificing himself entirely to his service, and to that of the meanest of his flock.
Verse 3. To him the porter openeth— Sir Isaac Newton observes that our