We know that God does not listen to sinners, but He does listen to the one who worships Him and does His will. Sermons
I. A MARVELLOUS IGNORANCE. "Why herein is a marvelous thing," etc. Their ignorance of the origin and history of Jesus was marvelous considered in reference to the persons themselves. Ignorant: (a) While they really knew so much. The sum of their general religious knowledge must be considerable. (b) While they professed and were supposed to know so much. They professed to know all about the Divine communications to Moses; professed to know the less, but profoundly ignorant with regard to the greater. (c) While they ought to know so much. From their religious training and position as the religious leaders of the people, they ought to know much. Their ignorance was marvelous when considered in relation to the case before them, very marvelous indeed in the light of the following considerations so lucidly and cogently brought under their notice by the man that was blind. 1. The testimony of the miracle. (1) The miracle was an unquestionable fact. As proved by the man himself, by his parents, by his neighbors; and the genuineness of the miracle was admitted by the council. (2) It was an unquestionable fact, unquestionably involving the exercise of Divine power. This was generally admitted. Admitted by the opponents themselves. "Give glory to God." (3) The Divine power was unquestionably exercised by Christ. "He opened mine eyes." This connects him most intimately with the Source of Divine power, if it does not point to him as that Source. 2. The usual way of God's impartation of his Divine power. (1) It was imparted in answer to prayer. This was the law by which God's extraordinary power was imparted to the prophets and seers of old. In answer to prayer. (2) It was imparted only in answer to the prayer, of the devotional and obedient. Notorious sinners are not in the habit of prayer, and their prayers as such would not be answered. If they prayed so as to be answered, they would cease to be notorious sinners. "God heareth not sinners: but if any man be the worshipper," etc. (3) This rule of Divine impartation of power was well and generally known. "We know," etc. As if he were to say," Even I know this, much more you." (4) Ignorance of the Divine character and origin of Christ was marvelous. "He opened mine eyes." 3. The uniqueness of the miracle. (1) It was unique in relation to the general experience of that age. Such a miracle was never witnessed by any one present, nor by any one then living. (2) Unique in relation to the oral and written history of the world. "Since the world began was it not heard," etc. History, oral or written, ancient or modern, does not furnish such an instance of Divine power in sight-giving as this. (3) Unique in relation to the miraculous performance of the great men of the past. As compared with theirs, it stands alone and singular. "It was not heard that any man." Jewish history could boast of the names of great men who through God performed works of wonder and might; but this eclipsed them all. Not even Moses nor Elijah performed such an act with regard to sight. (4) Unique in its peculiar character and originality. An equal amount of power had been displayed before, but not in the same way. Defective sight had been restored, and total blindness had been removed; but never a man who had been born blind had his eyes opened. This was reserved for Jesus. This original and new miracle was reserved for a new dispensation - a dispensation of spiritual insight and Divine illumination. And if Christ was a sinner, he was more original, eminent, and Divine than the most illustrious and boasted saints of all past ages. 4. The temporal circumstances of Christ. These were such as to be most unfavorable to impress the public and gain a personal reputation. Temporal circumstances are generally favorable and productive of this. Such as: (1) An illustrious lineage. To come down upon society in the splendor of an illustrious descent goes far with it. But this Jesus did not. He appeared as the Son of Joseph and Mary. True, he descended from David; but this was scarcely known, and the connection was so distant that the effect would be little. (2) Great wealth. This has a great influence. This Jesus had not. He was the reputed Son of a poor carpenter, and was a poor Carpenter himself, and as such appeared before the public and was known by them. (3) The patronage of the great. This goes very far in gaining popularity and reputation. But Jesus had not this. From his first public appearance the aristocratic element of the nation was against him, and the social and religious leaders of the people were his deadly foes. (4) The fame of learning. This is a most powerful element of success; but Jesus had not this. He was not brought up in any of the celebrated schools of his nation, nor sat at the feet of any illustrious rabbi. It is not known that be ever enjoyed the advantage of any school besides that of home, and he was notorious as a Teacher who had no human learning. From the poor village and the common workshop he emerged as the teacher of his nation. All his outward circumstances were against him, so that it was well said, "If this man were not of God, he could do nothing." But, in spite of his disadvantage, his doings far eclipsed those of his most eminent predecessors, which plainly and irresistibly leads to the inference of the man that was born blind that he was of God - he was indeed Divine. II. THE MOST OBSTINATE RELIGIOUS BIGOTRY, Their marvelous ignorance was the offspring of the heart rather than of the head, of the will rather than the understanding. It was the offspring of the most obstinate religious bigotry whose character their conduct here reveals. 1. As most bitter in spirit. "Thou wast altogether," etc. This language is: (1) Most slanderous. A slander on the man, on his parents, on the Creator who made him, and on the Savior who healed him. The charge was not true. (2) Extremely mean. To upbraid the man with a calamity for which he was not responsible, and to rake up in his breast the painful reminiscences of a misery which he had so long endured, but which happily now had passed away. (3) Most irrelevant. It is not to the point. What mattered it whether the man was born in sins or not? That had nothing to do with the fact of the miracle, and the character and claims of him who had performed it. 2. As most proud in spirit. "And dost thou teach us?' The spirit evinced here is: (1) Most contemptuous. "Dost thou," etc.? Contempt of all who dare to differ from their opinion is characteristic of bigots. This man not only differs from the council but teaches them; their contempt is unbounded. (2) Most proudly self-satisfying. "Teach us!" (3) Most unphilosophic and unprogressive. What philosopher worthy of the name would disdain to listen with respect to one who was the object of such a wonderful operation, in whose eyes were still rays of Divine light, and in whose soul was still burning the inspiration of such an experience? Where is the man in his right mind who would not listen with attention and due deference to such a talc? The members of the Jewish council listened with consummate pride and seething contempt, proving themselves to be most unphilosophic, ungodlike, unprogressive, and blind to the greatest and most brilliant light. 3. As most intolerant in spirit. "And they cast him out." And for what? For exercising the right of private judgment, and respectfully expressing his honest convictions and defending the truth. Their conduct was: (1) Most weak. Mentally and morally weak. They could not refute his arguments nor stand the light. (2) Most unreasanable and unjust. A Church has a right to exclude those who are immoral, and violating its fundamental principles. But this was not the case here. A coming Messiah was the most fundamental doctrine of the Jewish Church. This man was excluded for accepting him. (3) Most cruel. (4) Most fatal. When a Church begins to persecute, it begins to cease to exist; when it excludes the light of truth, it cannot last long. - B.T.
Now we know that God heareth not sinners. 1. It is ill to wrench passages of the Bible out of their context, and treat them as infallible scripture when they are only sayings of men. By acting thus foolishly we could prove that there is no God (Psalm 14:1), that God hath forgotten His people (Isaiah 49:14), that Christ was a winebibber (Matthew 9:19), and that we ought to worship the devil (Matthew 4:19). This will never do. We must inquire who uttered the sentence before we venture to preach from it.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.) 5159 hearing February 9 Evening August 24 Evening One Metaphor and Two Meanings The Sixth Miracle in John's Gospel --The Blind Made to See, and the Seeing Made Blind What Think Ye of Christ? The Brevity of Life. On the Words of the Gospel, John ix. 4 and 31, "We must Work the Works of Him that Sent Me," Etc. Against the Arians. And On the Same Lesson of the Gospel, John ix. , on the Giving Sight to the Man that was Born Blind. A Pressed Man Yielding to Christ Contention Over the Man Born Blind. The Healing of the Man Born Blind. The Doctrine of Christ. The Opened Eyes The Man Born Blind and Joseph of Arimathea Whether a Man Can Merit Perseverance Sight Given to the Blind. Use to be Made of the Doctrine of Providence. Jesus and the Blind Man. Triumph. L. M. Letter Lxviii. To Castrutius. Mr. John Bunyan's Dying Sayings. The Struggler; The Transfiguration: an Emergency Measure. Matthew 16:28-17:1-8. Mark 9:1-8. Luke 9:27-36. |
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