The natural good sense of the man born blind was sharpened by the experience through which he passed, and by the controversy in which he was involved. Hence it was that several of his sayings anticipate the mature arguments of the most thoughtful defenders of the Christian faith. The manner in which he here argues from the character of our Lord's works to his Divine commission and authority, is deserving of all admiration. This is an argument as valid as, and perhaps more effective now than, when it was first spontaneously propounded.

I. THE SPIRITUAL CHARACTER OF CHRIST'S WORK PROVES HIS DIVINE ORIGIN AND POWER. God is a Spirit; the realm of spirit is that which is to him of deepest interest. It is evident that if the Son of God has visited earth, it must have been in order to introduce principles of vitality and blessing into the spiritual existence of men. This is exactly what Christ has undeniably been doing. To him men owe the enlightenment of the mind by spiritual truth; the new law of moral life; the new motive of Divine love; the great distinctive social principle of self-denying benevolence; the effective consolation for human sorrow; the true encouragement for those tempted to depression and hopelessness; the glorious prospect of the spiritual renewal of mankind; the mighty inspiration owing to the revelation of an immortal life.

II. THE INCOMPARABLE EFFICIENCY WITH WHICH THIS WORK WAS DONE IS PROOF OF CHRIST'S DIVINE ORIGIN AND AUTHORITY. To appreciate this, we should compare the work of Christ with that of others, e.g. with that of the most renowned of earth - conquerors and kings, sages and religious leaders. How meager their sway! how transitory their dominion! How rapidly have they become merely a memory, a name! On the other hand, what moral significance has characterized the work of the Lord Jesus! During his ministry, what transformations of character he wrought, what extreme and desperate cases of sin and wretchedness he successfully dealt with] And, after his ascension," greater works "than these - which were yet equally his works - accompanied the preaching of his gospel. Well might Julian the apostate exclaim, Vicisti, Galilaee! Well might Napoleon acknowledge that the empire of Christ transcended all earthly monarchies in true and lasting solidity and glory. If this Man were not Of God, could such results have attended and followed his earthly mission - fulfilled, as it was, upon a scene so limited, in a period so brief, and in circumstances so lowly?

III. THE WIDE EXTENT OF OUR LORD'S WORK IS EVIDENCE OF HIS DIVINITY. Even during his three years of labor, Jesus brought blessing, not to Israelites alone, but to Samaritans, Phoenicians, Greeks, and Romans. And when Pentecost inaugurated the mission of the Church, then the descent of the Spirit and the utterances in many tongues were a prediction of a universal religion. The middle wall of partition was broken down. One new humanity was fashioned from diverse and seemingly discordant materials - from Jews and from Gentiles. And Christianity has from that time onward been proving its adaptation to man as man - to the barbarian and the civilized, to the East and the West, to persons of all ages, ranks, and characters. The Son of man is proving himself to be the Savior of man.

IV. THE DIVINE AUTHORITY OF CHRIST IS SUPPORTED BY THE PERPETUITY AND BY THE EVER-GROWING PREVALENCE OF HIS WORKS. Other systems are for a period, for a generation, or for a century; "they have their day, and cease to be." But Christ's mighty works go forward as in an unbroken and ever-swelling procession, testifying to their Author. His power to save and bless is as yet undiminished, and it is reasonable to believe it to be inexhaustible. "This Man" has done, and is doing, all this! Who can he be but the Son of the Eternal? - T.

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)To show that He is truly God, and make them own it (Psalm 106:44).

(2)To manifest His great compassion, whereby He even hears the ravens' cry (Psalm 147).

(3)To lead them to repentance (1 Kings 21:27).

(4)To leave them without excuse (Exodus 10:16, 17).

(5)To punish them, as when He sent quails to the murmurers (Numbers 11:33), and gave Israel a king (1 Samuel 12:17), in His anger.

3. God does graciously hear sinners when they cry for mercy. Not to believe this were —

(1)To render the gospel no gospel.

(2)To deny facts. David, Manasseh, the dying thief, the publican, the prodigal, confirm this testimony.

(3)To deny promises (Isaiah 11:7).

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.)

It is difficult to determine which is the greater wonder, that prayer should produce such vast and blessed effects, or that we should be unwilling to use such an instrument for procuring them. The first declares God's goodness, the second our folly and weakness. That "God heareth not sinners" was a proverbial saying and supported by Scripture (Job 27:9; Psalm 66:18; Proverbs 1:28; Isaiah 1:15; Jeremiah 14:10, 12). The proposition may be considered —

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)fasting,

(2)almsgiving,

(3)and by the various indecencies which are prohibited, not only for their general malignity but because they hinder prayer, such as unmercifulness, which unfits us to receive pardon for our own trespasses; lust and uncleanliness which defile the temple and take from us all affection to spiritual things.

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.)

Jesus, DisciplesJerusalem, SiloamAble, Anything, Nothing, Unable1. The man born blind is restored to sight.
8. He is brought to the Pharisees.
13. They are offended at it;
35. but he is received of Jesus, and confesses him.
39. Who they are whom Jesus enlightens.

John 9:33

     2033   Christ, humanity

John 9:1-34

     7505   Jews, the

John 9:1-41

     8442   good works

John 9:13-34

     2369   Christ, responses to

John 9:30-33

     5333   healing

June 13 Evening
Dost thou believe on the Son of God?--JOHN 9:35. Who is he, Lord, that I might believe on him? The brightness of his glory, and the express image of his person.--The blessed and only Potentate, the King of kings, and Lord of lords; who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.--I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is …
Anonymous—Daily Light on the Daily Path

February 9 Evening
The night cometh when no man can work.--JOHN 9:4. Blessed are the dead which die in the Lord, . . . they . . . rest from their labours; and their works do follow them.--There the wicked cease from troubling; and there the weary be at rest.--Samuel said to Saul, Why hast thou disquieted me, to bring me up? Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.--The dead praise not the Lord, neither any …
Anonymous—Daily Light on the Daily Path

August 24 Evening
I must work the works of him that sent me, while it is day.--JOHN 9:4. The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat.--He that watereth shall be watered. My meat is to do the will of him that sent me, and to finish his work. Say not ye, There are yet four months, and then cometh harvest: behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. And he that reapeth receiveth wages, and gathereth fruit …
Anonymous—Daily Light on the Daily Path

One Metaphor and Two Meanings
'I must work the works of Him that sent Me, while it is day: the night cometh when no man can work.'--JOHN ix. 4. 'The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.'--ROMANS xiii. 12. The contrast between these two sayings will strike you at once. Using the same metaphors, they apply them in exactly opposite directions. In the one, life is the day, and the state beyond death the night; in the other, life is the night, …
Alexander Maclaren—Expositions of Holy Scripture

The Sixth Miracle in John's Gospel --The Blind Made to See, and the Seeing Made Blind
'When Jesus had thus spoken, He spat on the ground, and made clay of the spittle, and He anointed the eyes of the blind man with the clay, 7. And said unto him, Go, wash in the Pool of Siloam, (which is by interpretation, Sent). He went his way, therefore, and washed, and came seeing.'--JOHN ix. 6, 7. The proportionate length at which this miracle and its accompanying effects are recorded, indicates very clearly the Evangelist's idea of their relative importance. Two verses are given to the story …
Alexander Maclaren—Expositions of Holy Scripture

What Think Ye of Christ?
Matthew 22:42 -- "What think ye of Christ?" When it pleased the eternal Son of God to tabernacle among us, and preach the glad tidings of salvation to a fallen world, different opinions were entertained by different parties concerning him. As to his person, some said he was Moses; others that he was Elias, Jeremias, or one of the ancient prophets; few acknowledged him to be what he really was, God blessed for evermore. And as to his doctrine, though the common people, being free from prejudice, were …
George Whitefield—Selected Sermons of George Whitefield

The Brevity of Life.
"I must work the works of Him that sent Me, while it is day: the night cometh."--ST. JOHN ix. 4. There are few things more commonly disregarded by us in our early years than the brevity of our life through all its successive stages, and the fleeting nature of its opportunities. In childhood we are almost entirely unconscious of both these characteristics of life. Indeed, it would hardly be natural if it were otherwise. That reflective habit which dwells upon them is the result of our experience, …
John Percival—Sermons at Rugby

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
1. The Lord Jesus, as we heard when the Holy Gospel was being read, opened the eyes of a man who was born blind. Brethren, if we consider our hereditary punishment, the whole world is blind. And therefore came Christ the Enlightener, because the devil had been the Blinder. He made all men to be born blind, who seduced the first man. Let them run to the Enlightener, let them run, believe, receive the clay made of the spittle. The Word is as it were the spittle, the Flesh is the earth. Let them wash …
Saint Augustine—sermons on selected lessons of the new testament

On the Same Lesson of the Gospel, John ix. , on the Giving Sight to the Man that was Born Blind.
1. We have heard the lesson of the Holy Gospel which we are in the habit of hearing; but it is a good thing to be reminded: good to refresh the memory from the lethargy of forgetfulness. And in fact this very old lesson has given us as much pleasure as if it were new. Christ gave sight to one blind from his birth; why do we marvel? Christ is the Saviour; by an act of mercy He made up that which He had not given in the womb. Now when He gave that man no eyes, it was no mistake of His surely; but a …
Saint Augustine—sermons on selected lessons of the new testament

A Pressed Man Yielding to Christ
"Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on he Son of God? He answered and said, Who is he, Lord, that I might believe on him? And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. And he said, Lord, I believe. And he worshipped him."--John 9:35-38. D LAST Sabbath morning,[9]* I spoke to you concerning one who was impressed into the King's service. That was Simon, the Cyrenian, who was compelled to bear …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 46: 1900

Contention Over the Man Born Blind.
(Jerusalem.) ^D John IX. 1-41. [Some look upon the events in this and the next section as occurring at the Feast of Tabernacles in October, others think they occurred at the Feast of Dedication in December, deriving their point of time from John x. 22.] ^d 1 And as he passed by, he saw a man blind from his birth. [The man probably sought to waken compassion by repeatedly stating this fact to passers-by.] 2 And his disciples asked him, saying, Rabbi, who sinned, this man, or his parents, that he should …
J. W. McGarvey—The Four-Fold Gospel

The Healing of the Man Born Blind.
After the scene in the Temple described in the last chapter, and Christ's consequent withdrawal from His enemies, we can scarcely suppose any other great event to have taken place on that day within or near the precincts of the Sanctuary. And yet, from the close connection of the narratives, we are led to infer that no long interval of time can have elapsed before the healing of the man born blind. [4116] Probably it happened the day after the events just recorded. We know that it was a Sabbath, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Doctrine of Christ.
2 John 9-11. "WHOSOEVER transgresseth and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed. For he that biddeth him God speed is partaker of his evil deeds" (2 John 9-11). What then is the doctrine of Christ? It is the revealed truth concerning the person of our Lord Jesus Christ, that He is the Son …
Arno Gaebelein—The Lord of Glory

The Opened Eyes
Gerhard Ter Steegen John ix. 37 "Where is a God?" doth weary Reason say-- "I see but starlit skies." "Where is the sun?" So calleth at noonday The man with sightless eyes. Thou, little child, from thee God is not far; Look inwards, not above: Thou needest not to roam from star to star, For God is Love. …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

The Man Born Blind and Joseph of Arimathea
There were two extraordinary men living in the city of Jerusalem when Christ was on earth. One of them has come down through history nameless--we do not know who he was; the name of the other is given. One was not only a beggar, but blind from his birth; the other was one of the rich men of Jerusalem. Yet in the Gospel of John, there is more space given to this blind beggar than to any other character. The reason why so much has been recorded of this man is because he took his stand for Jesus Christ. …
Dwight L. Moody—Men of the Bible

Whether a Man Can Merit Perseverance
Whether a Man can Merit Perseverance We proceed to the ninth article thus: 1. It seems that a man can merit perseverance. For a man in grace can merit what he obtains through petition, and men obtain perseverance through petition, since otherwise perseverance would be asked of God in vain by the petition of the Lord's prayer, as Augustine says (2 De Bono Persev.). [47] It follows that perseverance can be merited by a man in grace. 2. Again, to be unable to sin is more than not to sin. Now to be unable …
Aquinas—Nature and Grace

Sight Given to the Blind.
"And as He passed by, He saw a man blind from his birth. And His disciples asked Him, saying, Rabbi, who did sin, this man, or his parents, that he should be born blind? Jesus answered, Neither did this man sin, nor his parents: but that the works of God should be made manifest in him. We must work the works of Him that sent Me, while it is day; the night cometh, when no man can work. When I am in the world, I am the Light of the world. When He had thus spoken, He spat on the ground, and made clay …
Marcus Dods—The Expositor's Bible: The Gospel of St. John, Vol. I

Use to be Made of the Doctrine of Providence.
Sections. 1. Summary of the doctrine of Divine Providence. 1. It embraces the future and the past. 2. It works by means, without means, and against means. 3. Mankind, and particularly the Church, the object of special care. 4. The mode of administration usually secret, but always just. This last point more fully considered. 2. The profane denial that the world is governed by the secret counsel of God, refuted by passages of Scripture. Salutary counsel. 3. This doctrine, as to the secret counsel of …
John Calvin—The Institutes of the Christian Religion

Jesus and the Blind Man.
This miracle is reported only by John, a fact that is not strange when we remember that he alone gives a report of the ministry in Judea in which it occurred. The time cannot be certainly determined. Some have supposed that it occurred on the same day, only a few moments after Christ had escaped from the attempt to stone him; others regard it improbable that he should have stopped at such a moment to perform a miracle. All that is certain is that it was on the Sabbath day; a fact that intensified …
B.W. Johnson—The New Testament Commentary Vol. III: John

Triumph. L. M.
Go, labor on, while it is day; The world's dark night is hastening on; Speed, speed thy work,--cast sloth away! It is not thus that souls are won. 2 Men die in darkness at your side, Without a hope to cheer the tomb; Take up the torch and wave it wide-- The torch that lights time's thickest gloom. 3 Toil on, faint not;--keep watch and pray! Be wise the erring soul to win; Go forth into the world's highway; Compel the wanderer to come in. 4 Go, labor on; your hands are weak; Your knees are faint, …
Edmund S. Lorenz—The Otterbein Hymnal

Letter Lxviii. To Castrutius.
Castrutius, a blind man of Pannonia, had set out for Bethlehem to visit Jerome. However, on reaching Cissa (whether that in Thrace or that on the Adriatic is uncertain) he was induced by his friends to turn back. Jerome writes to thank him for his intention and to console him for his inability to carry it out. He then tries to comfort him in his blindness (1) by referring to Christ's words concerning the man born blind (Joh. ix. 3) and (2) by telling him the story of Antony and Didymus. The date …
St. Jerome—The Principal Works of St. Jerome

Mr. John Bunyan's Dying Sayings.
OF SIN. Sin is the great block and bar to our happiness, the procurer of all miseries to man, both here and hereafter: take away sin and nothing can hurt us: for death, temporal, spiritual, and eternal, is the wages of it. Sin, and man for sin, is the object of the wrath of God. How dreadful, therefore, must his case be who continues in sin! For who can bear or grapple with the wrath of God? No sin against God can be little, because it is against the great God of heaven and earth; but if the sinner …
John Bunyan—The Works of John Bunyan Volumes 1-3

The Struggler;
CONTAINING THE CHRONOLOGICAL ORDER IN WHICH MR. BUNYAN'S BOOKS WERE PUBLISHED, AND THE NUMBER OF EDITIONS THEY PASSED THROUGH DURING HIS LIFE. THIRTY REASONS WHY CHRISTIAN PEOPLE SHOULD PROMOTE THEIR CIRCULATION, AND THE STRUGGLER FOR THE PRESERVATION OF THESE LABOURS.--PUBLISHED IN 1691. BY CHARLES DOE, ONE OF MR. BUNYAN'S PERSONAL FRIENDS. A CATALOGUE-TABLE OF MR. BUNYAN'S BOOKS. AND THEIR SUCCESSION IN PUBLISHING, MOST ACCORDING TO HIS OWN RECKONING. Note.--Those that are in Italic letter are …
John Bunyan—The Works of John Bunyan Volumes 1-3

The Transfiguration: an Emergency Measure. Matthew 16:28-17:1-8. Mark 9:1-8. Luke 9:27-36.
God in Sore Straits: the darkest hour save one, fugitive, John 7:1. ban, John 9:22, 34. pushing, Matthew 15:1. Mark 7:1.--the danger zone, "withdrew," Matthew 4:12. 12:15. 14:13. 15:21. Tabernacles, John 7:32. 8:59.--Galileans desert, John 6:60-66.--the inner circle infected, John 6:67-71.--God needs men. Fire and anvil for Leaders: mental strength--seasoned leadership--Simon and Peter. An Irresistible Plan: alone with the twelve--the changed plan, Matthew 16:18-21.--Peter's stupid boldness, …
S. D. Gordon—Quiet Talks about Jesus

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