Annotations Upon the New Testament, John · Chapter 9
CHAP. IX.
This is added to shew the greatnesse of the miracle. See 32. verse. Quo magis damnas vulnus eo magis lauda medicum.Vers. 1. HE saw a man which was blind from his birth] The Syriack hath it, blind from his mothers wombe. Those that become blinde after they are borne may be cured by naturall meanes, but those that are borne blinde, can only be helped by God.
Vers. 2. Who did sin, this man, or his parents, that he was borne blinde] Speaking according to the opinion of some Philosophers that was now also received among the Jewes (as learned men think) viz. that there was a preexistency of the soules before they were united to their bodies. Either himselfe or his parents, they were perswaded,Depravata tum temporis fuerit doctrina de peccato originali. Pharisaei infra huic caeco dicunt, tu totus in peccato natus es, & nos doces? Ergo de reliquis qui sine externo aliquo hujusmodi defectu nascebantur judicarunt, eos non totos in peccatis, atque sic sine originali malo nasci; Hunc errorem Apostoli, sicut etiam reliqui Judaei ab ipsis hauserunt. Polyc. Lyser. Vide Cornel. à Lap. were guilty of some extraordinary sinne, or else such a Judgement sure would never have befallen him. Mr. Hildersam.
Vers. 3. Neither hath this man sinned, nor his parents] An Ellipsis, viz. that he should be born blind; blindnesse was not inflicted on him for his own or his parents sins. These words are not to be taken simply, but secundum quid, and according to the propounded question of the Apostles, viz. that they did not sin in that manner, that for any enormous sinne he was borne blind, but that the works of God should be made manifest in him] The event of the thing confirmed, that many works of God were manifested on this wretched blind man, his Justice, mercy, power.
Vers. 4. I must worke the works of him that sent me while it is day, &c.] He borrowes a similitude from the common custome of life. Psal. 104.22. He calls that a day,Calvin. the time limited by his Father, in which he should finish the worke commanded him.
Verse. 6. He spate on the ground, and made clay of the spittle, and anointed the eyes of the blind man with the clay] It is certaine that Christ in healing this blind man (as sometimes elsewhere) used such a meanes and remedy which might seeme altogether absurd,Polyc. Lyser. and contrary to our reason. As man was first made of clay,Calvin. so Christ used dirt in restoring his eyes, demonstrating his power in the same part of his body which the Father exercised in making the whole man.Vide Bezam.
Vers. 7. He went his way therefore and washed, and came seeing] A great commendation of his obedience that he simply obeyes Christ, although many things draw him away into the contrary part.Calvin.
Vers. 9. I am he] He is not ashamed of his ancient miserable condition, so that he may give glory to Christ whose beneficence he had tryed.
Vers. 11. And I receved sight. Est Catachresis. Nam foreign propriè eorum est qui videndi facultatem aliquando habuerunt: sed nec malè recipere quis dicitur quod communiter tributum humanae naturae ipse abfuit. Grotius.]
Vers. 15. He changeth nothing in his answer, but constantly affirmes one and the same thing concerning the Lords fact toward him.
He put clay upon mine eyes, and I washed, and do see] By that he declares the continuation of the benefit, that it was not vanishing but solid and constant.Polyc. Lyser.
Vers. 16. How can a man that is a sinner] The Jewes were wont to call him a sinner who exceedingly offended, being wholly alienated from God, who was delighted with every sinne, and therefore was to be excluded from the Church or Synagogue.
Vers. 17. He is a Prophet] He thought Christ was above the vulgar by bestowing this benefit on him, that is, the annointed of God, and promised Saviour of mankind.
Vers. 18. The Jewes] The Pharisees were so called because they dwelt in Judaea properly so called, and pretended that themselves only were the true confessours; they would not firmely believe it although they heard it expressely from their neighbours.
Vers. 21. By what meanes he now seeth we know not, &c.] Out of feare to the Pharisees they gave not due honour to Christ Jesus the Sonne of God; they lie also when they say that they are ignorant of that which was now made knowne to all the neighbours.
Vers. 24. Give God the praise] This was a form of obtestation, and as it were of adju…ation among the Jewes, which they used in drawing out the confession of truth Josh. 7.19. they meant, think that thou now standest before God and his terrible majesty, which God is a severe punisher of lying, wherefore conceale and dissemble nothing which that man hath done in healing of thee.
That this man is a sinner] That is, a hainous sinner, with whom God hath no commerce.
Calvin. Quasi diceret, quandoquidem de Dei gloria agatur, hoc nec dissimulare nec negare debeo aut possum, quod cum ab utero matris caecitatis malum sim expertus nunc hujus viri beneficio oculi mei visus facultate sint instructi. Polyc. Lyser.Vers. 25. I know not] The meaning is, it belongs not to me to determine whether he be a sinner or no; this he speaks to prick them the more.
Vers. 27. And you have not heard] That is, you have not believed for the hardnesse of your heart.
Vers. 28. Thou art his Disciple] They count it for a reproach to be Christs disciple.
Vers. 31. God heareth not sinners] That is, such as live and lie in their sinnes, and turn not unto God by true repentance *Perkins.; such as persevere in sinne, in whom it raignes. Polyc. Lyser.
See 109. Ps. 7. Prov. 28.9. 1 Esay 15. Austen taught, etiam malos Sacerdotes exaudiri cum orant pro gregibus suis, quamvis non exaudiantur cum orant pro seipsis.Ob. Therefore say the Separatists, I may not pray with an evill man.
Sol. But this speech is not universally true. He may heare him as a publick person, though not as a private. Secondly, though God heares him not for himselfe, yet he hears him for the people, as Balaam blessing Israel, being both a wicked man, and speaking against his heart, God heard him for the people, 23. Numb. This is a proverbiall speech as we may see Psal. 66.18. Esay 1.15. and elsewhere, and is to be understood (saith Grotius) as the words going before and following shew, of him who falsely affirms that he was sent of God, whom God heares not so as he shall doe divine works to confirme his mission. Vide Brugensem. Pecatores] 1. e. deceptores. Rolloc.
Vers. 34. Altogether borne in sinnes] That is, a greater sinner even by nature than any other, because he was borne blinde *Mr. Hildersam.. See Brugensis and Rollock.
Cast him out] viz. Out of the Synagogue or Temple, excommunicated him, ver. 22. a man may be excommunicated by the officers of the Church, yet not by the censure of it.
Vers. 35. When he had found him] Therefore he sought for him.
Vers. 37. Seen him] Not with corporall eyes, for Christ had departed before the blind man had returned to Siloe from the fish-pole, but with his spirituall sight, by which the divine power and mercy of Christ shined in the person of the blind man.
Vers. 41. If ye were blinde, ye should have no sinne] This sentence may be expounded two wayes. First, if you did acknowledge your selves blinde, and confesse your sinne, your sinne should not remaine,None in comparison, not simply none. Austen. See 1 Cor. 1.17. that is, say Bucer, Musculus, and Aquinas, agreeing with the glosse, your sinne had not been so exceeding sinfull as now it is. because ye would seeke mercy, and should be healed. Maldonate, Chemnit. Harmon. Evangel. Secondly, if you were blinde, that is, if ye had not the knowledge of the Scripture, whence if you would you might know the truth, ye should not have of great sinne as now yee have. Jansen. Harm.
Compare the 39. ver. where by those that doe not see or are blinde, are understood those which acknowledge themselves to be spiritually blinde, and seek to be enlightned by God.