man. In that they were correct. But they assumed their interpretation of the law, to be infallible, and hence condemned Jesus. As for this fellow. The word fellow is not in the original. It is simply "this" The word fellow implies contempt which it cannot be proved that they intended to express. Whence he is. He is a vagrant; we know not his origin, his family, or his home. The contrast with the preceding member of the sentence shows that they intended to express their belief that he was not from God. They knew not whether he was mad, whether he was instigated by the devil, or whether he spoke of himself. See ch.vii. 27; viii. 48-52. 30. A marvellous thing. This is wonderful and amazing. T Know not from whence he is. That you cannot perceive that he that has wrought such a miracle must be from God. 31. Now we know. That is, it is an admitted, or conceded point. No one calls it into question. ¶ God heareth not. When a miracle was performed it was customary to invoke the aid of God. Jesus often did this himself, and it was by his power only that prophets and apostles could perform miracles. The word "heareth" in this place is to be understood as referring to such cases. God will not hear, i. e. answer. Sinners. Impostors. False prophets; and pretenders to divine revelation. See v. 24. The meaning of this verse is therefore, "It is well understood, that God will not give miraculous aid to impostors and false prophets." We may remark here, 1st. That the passage has no reference to the prayers which sinners make for salvation. 2d. If it had, it would not be of course true. It was the mere opinion of this man, in accordance with the common sentiment of the Jews, and there is no evidence that he was inspired. 3d. The only prayers which God will not hear, are those which are offered Eze. in mockery, or when the man loves his sins, and is unwilling to give them up. Such prayers God will not hear. Ps. lxvi. 18. "If I regard iniquity in my heart, the Lord will not hear me.' Isa. i. 14, 15. Job xxvii. 9. Jer. xi. 11. viii. 18. Mich. iii. 4. Zech. vii. 13. ¶ A worshipper. A sincere worshipper; one who fears, loves, and adores him. ¶ Doth his will. Obeys his commandments. This is infallibly true. The scripture abounds with promises to such that God will hear their prayer. See Ps. xxxiv. 15. 32. Since the world began. Neither Moses, nor any of the prophets had ever done this. No instance is recorded in the Old Testament. As this was a miracle which had never been attempted, or performed, the man argued justly that he that had done it must be from God. As Jesus did it not by surgical operations, but by clay, it showed that he had power of working miracles by any means. It may be also remarked that an attempt to restore sight to one blind was never successful by surgical operations until the year 1728. Dr. Chesselden, an English surgeon, was the first who attempted it successfully, and was enabled to remove a cataract from the eye of a young man, and to restore sight. This fact shows the difficulty of the operation, when the most skilful natural means are employed, and the greatness of the miracle performed by Jesus. 33. Could do nothing. Could do no such work as this. This reasoning was conclusive. The fact that Jesus could perform miracles like this, was full proof that he was commissioned by God-proof that never has been, and never can be refuted. One such miracle proves that he was from God. But Jesus gave many similar proofs, and thus put his divine mission beyond the possibility of doubt. 34. Wast born in sins. That is, thou man did not know that it was the Lord Jesus that addressed him, and he therefore replied to him in the common language of respect, and asked him to point out to him the Son of God. The word translated "Lord" here is rendered "Sir" in John iv. 11; xx. 15; xii. 21. Acts xvi. 30. Mat. xxvii. 63. It should have been also here, and in many other places. wast born in a state of blindness—a statement, means "Sir." It is clear that the which proved that either thou, or thy parents had sinned, and that this was the punishment for it. See v. 2. Thou wast cursed by God with blindness for crime, and yet thou dost set up for a religious teacher! When men have no arguments, they attempt to supply their place by reproach. When they are pressed by argument, they attempt to reproach their adversaries with crime, and especially with being blind and perverse, and heretical, and disposed to speculation, and regardless of the authority of God. And especially do they consider great presumption that one of an inferior age or rank, should presume to advance an argument in opposition to prevailing opinions. They cast him out. Out of the synagogue. They excommunicated him. See v. 22. 35. Dost thou believe on the Son of God? Hitherto he had understood little of the true character of Jesus. He believed that he had power to heal him, and he inferred that he must be a prophet, (v. 17.) He believed according to the light he had; and he now showed that he was prepared to believe all that Jesus said. This is the nature of true faith. It believes all that God has made known; and it is prepared to receive all that he will teach. The phrase Son of God here is equivalent to the Messiah. Note, Mat. viii. 29. 36. Who is he? It is probable that the man did not know that he who now addressed him was the same who had healed him. He had not yet seen him, (v. 7.) but he was prepared to acknowledge him when he did see him. He inquired, therefore, who the person was, or wished that he might be pointed out to him that he might see him. This passage shows that he was disposed to believe, and had a strong desire to see and hear the Son of God. ¶ Lord. This word here, as in many other instances in the New Testa 38. I believe. This was the overflowing expression of gratitude and faith. ¶ And he worshipped him. He did homage to him as the Messiah, and as his gracious benefactor. See note, Mat. ii. 2. This shows, 1st. That it is right and natural to express thanks and praise for mercies. 2d. All blessings should lead us to pour out our gratitude to Jesus, for it is from him that we receive them. 3d. Especially is this true when the mind has been enlightened when our spiritual eyes have been opened and we are permitted to see the glories of the heavenly world. 4th. It is right to pay homage or worship to Jesus. He forbade it not. He received it on earth; and for all mercies, of providence and redemption, we should pay to him the tribute of humble and grateful hearts. The Syriac renders the phrase, "he worshipped him," thus, "and casting himself down he adored him." The Persic," and he bowed down and adored Christ." The Arabic, "and he adored him." The Vulgate," and falling down he adored him." 39. For judgment. The word judgment here has been, by some, understood in the sense of condemnation. "The effect of my coming is to condemn the world." But this meaning does not agree with those places where Jesus says he came not to condemn the world. John iii. 17; xii. 47; v. 45. To judge is to express an opinion in a judicial manner; and also to express any sentiment about any person or thing. John vii. 24; v. 30. Luke vii. 43. The meaning of с 40 And some of the Pharisees therefore your sin remaineth. which were with him heard these words, and said unto him, Are we ❝ blind also? 41 Jesus said unto them, If ye were blind, ye should have no sin but now ye say, We see; b c.15.22,24. a Ro.2.19. Re.3.17. CHAPTER X. VERILY, verily, I say unto you, He that entereth not by the door into the sheepfold, but climb eth up some other way, the same is a thief and a robber. c Is.5.21. Lu.18.14. 1Jno.1.8-10. d Ro. 10. 15. He.5.4. better than Jesus, and condemned him for healing on that day. ¶ Your sin remaineth. You are guilty, and your sin is unpardoned. Men's sins will always be unpardoned while they are proud, and self-sufficient, and confident of their own wisdom. If they will come with humble hearts, and confess their ignorance, God will forgive, enlighten, and guide them in the path to heaven. 3. CHAPTER X. the word here may be thus expressed: sively, 1st. That men are not condemned "I came to declare the condition of for what they cannot do. 2d. That the man; to show them their duty and dan- reason why they are condemned is, that ger. My coming will have this effect, they are not disposed to receive the truth. that some will be reformed and saved, and 3d. That pride and self-confidence are some more deeply condemned." ¶ That the sources of condemnation. 4th. That they, &c. This does not say that this if men are condemned, they, and not God, was the design of his coming, but that will be to blame. ¶ We see. We have such would be the effect or result. He knowledge of the law of God. This they came to declare the truth, and the effect had pretended when they professed to unwould be, &c. Similar instances of ex-derstand the law respecting the sabbath pression frequently occur. Compare Mat. xi. 25; x. 34. "I came not to send peace, but a sword"-such will be the effect of my coming. T That they which see not. Jesus took this illustration, as he commonly did, from the case before him. But it is evident that he meant it to be taken in a spiritual sense. They who are blind and ignorant by sin; whose minds have been darkened, but who are desirous of seeing. T Might see. Might discern the path of truth, of duty, and of salvation. Ch. x. 9. ¶ They which see. They who suppose they see; who are proud, self-confident, and despisers of the truth. Such were evidently the Pharisees. Might be made blind. Such would be the effect of his preaching. It would exasperate them, and their pride and opposition to him, would confirm them more and more in their erroneous views. This is always the effect of truth. Where it does not soften it hardens the heart; where it does not convert, it sinks into deeper blindness and condemnation. 41. If ye were blind. If you were really blind-had had no opportunities of learning the truth. If you were truly ignorant, and were willing to confess it, and to come to me for instruction. No sin. You would not be guilty. Sin is measured by the capacities or ability of men, and by their opportunities of knowing the truth. If men had no ability to do the will of God, they could not be to blame. If they have all proper ability, and no disposition, God holds them to be guilty. This passage teaches conclu 1. Verily, verily. See note, John iii. TI say unto you. Some have supposed that what follows here was delivered on some other occasion than the one mentioned in the last chapter. But the expression, verily, verily, is one which is not used at the commencement of a discourse, and the discourse itself seems to be a continuation of what was said before. The Pharisees professed to be the guides or shepherds of the people. Jesus, in the close of the last chapter, had charged them with being blind, and of course of being unqualified to lead the people. He proceeds here to state the character of a true shepherd; to show what was a hireling; and to declare that he was the true shepherd and guide of his people. This is called (v. 6.), a parable, and it is an eminently beautiful illustration of the office of the Messiah, drawn from an employment well known in Judea. The Messiah was predicted under the image of a shepherd. Eze. xxxiv. 23; xxxvii. 24. Zech. xiii. 7. Hence at the close of the discourse they asked him whether he were the Messiah. V. 24. ¶ Into the which others enter. But he refers to all the ministers of the gospel who have access to his church by him. In the original the article "the" is wanting before the word shepherd. "Is a shepherd." By his entering in this manner he shows that he is a shepherd-one who cares for the flock, and does not come to kill and destroy. sheepfold. The sheepfold was an inclosure made in fields where the sheep were collected by night to defend them from robbers, wolves, &c. It was not commonly covered, as the seasons in Judea were mild. By the figure here we are to understand the Jewish people, or the church of God, which is often likened to a flock. Eze. xxxiv. 1—19. Jer. xxiii. 1-4. Zech. xiii. By the door, here, 3. To him the porter openeth. The is meant the Lord Jesus Christ. V. 7,9. porter is the door-keeper. It seems He is "the way, the truth, and the life." that the more wealthy Jews who owned John xiv. 6. And as the only proper way flocks employed some person to take of entering the fold was by the door, so charge of the flock. At first all shepthe only way of entering the church of herds attended their flocks personally by God, is by the Lord Jesus-that is, by day and by night; and this continued to believing on him, and obeying his com- be the practice commonly. But not almandments. The particular application ways. The sheep hear his voice. of this place, however, is to religious The voice of the shepherd. A flock will teachers, who cannot enter properly on readily discern the well known voice of the duties of teaching and guiding the one who is accustomed to attend them. flock, except by the Lord Jesus; that is, The meaning is, that the people of God in the way which he has appointed. The will be found disposed to listen to the inPharisees claimed to be pastors, but not structions of those who are appointed by by him. They entered some other way. Christ; who possess his spirit; who The true pastors of the church are those preach his pure doctrine; and who show who enter by the influences of the spirit a real love for the church of God. There of Jesus, and in the manner which he has is scarcely any better test of fidelity in the appointed. Some other way. Either pastoral office than the approbation of the at a window, or over the wall. A thief. humble and obscure people of God, who One who silently and secretly takes away discern in the preacher the very manner the property of another. A robber. and spirit of the doctrines of the Bible One who does it by violence or blood-¶ He calleth his own sheep by name. shed. Jesus here designates those pastors or ministers of religion, who are influenced not by love to him, and who enter not by him, but who seck the office from ambition, or the love of power, or wealth, or ease; who come not to promote the welfare of the church, but to promote their own interests or passions. Alas, in all churches there have been many-many, who for no better ends have sought the pastoral office. To all such Jesus gives the names of thieves and robbers. 2. He that entereth by the door. This was the way in which a shepherd had access to his flock. In v. 7, Jesus says he is the door. In this place he refers to those who, by him—that is, in accordance with his spirit and law-became miers of religion. ¶ Is the shepherd f the sheep. Christ does not here refer to himself, for he is the way or door by It was customary, and is still, we are told by travellers, for shepherds to give particular names to their sheep, by which they soon learned to regard the voice of the shepherd. By this our Saviour indicates doubtless that it is the duty of a minister of religion to seek an intimate and personal acquaintance with the people of his charge: to feel an interest in them as individuals, and not merely to address them together: to learn their private wants: to meet them in their individual trials, and to administer to them personally the consolations of the gospel. T Leadeth them out. He leads them from the fold to pasture, or to water. Perhaps there is here intended the care of a faithful pastor to provide suitable instruction for the people of his charge, and to feed them with the bread of life. See a beautiful and touching description of the care of the Great Shepherd, in Ps. xxiii. 7 Then said Jesus unto them again, Verily, verily, I say unto you, am the door of the sheep. I 8 All that ever came before me are thieves and robbers: but the sheep did not hear them. 9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. 10 The thief cometh not, but for to steal, and to kill, and to destroy? I am come that they might have c Ep.2.18. right to regulate all the affairs of religion, "Wo 5. A stranger, &c. This was literally true of a flock. Accustomed to the voice and presence of a kind shepherd, they would not regard the command of a stranger. It is also true spiritually. Jesus by this indicates that the true people of God will not follow false teachersthose who are proud, haughty, and self-ter of the Pharisees and scribes. They seeking, as were the Pharisees. Many may follow such, but humble and devoted Christians seek those who have the mild and self-denying spirit of their Master and Great Shepherd. 6. This parable. See note on Mat. xiii. 3. They understood not, &c. They did not understand the meaning or design of the illustration. 7. I am the door. I am the way by which ministers and people enter the true church. It is by his merits; his intercession; his aid, and his appointment, that they enter. Of the sheep. Of the church. 8. All that ever came before me. This does not refer to the prophets, but to all who came pretending to be the door. Some have supposed that he referred to those who pretended to be the Messiah before him. But there is not evidence that any such persons appeared before the coming of Jesus. It is probable that ne rather refers to the scribes and Pharisees, who claimed to be pastors or instructers of the people: who claimed the sought wealth, ambition, office, ease, at the expense of the people, and thus deserved the character of thieves and robbers. They insinuated themselves slyly as a thief, and they oppressed, and spared not, nor pitied-like a robber. ¶ The sheep. The people of God-the pious and humble portion of the Jewish nation. They did not embrace their doctrine. Though the great mass of the people were corrupted, yet there were always some who were the humble and devoted people of God. Compare Rom. xi. 3, 4. So it will be always. Though the great mass of teachers be corrupt, yet the true friends of God will mourn in secret places, and refuse to "listen to the instruction that causeth to err." 9. By me. By my instruction and merits. ¶ Shall be saved. See ch. v. 24. T Shall go in and out, &c. This is language applied commonly to flocks. It means that he shall be happy-be well supplied, and defended, and led "beside the still waters of salvation." 10. The thief cometh not, &c. The |