John 8:48–9:12

In these verses we have, I. The doctrine of the immortality of believers laid down, Joh 8:51. It is ushered in with the usual solemn preface, Verily, verily, I say unto you, which commands both attention and assent, and this is what he says, If a man keep my sayings, he shall never see death. Here we have, 1. The character of a believer: he is one that keeps the sayings of the Lord Jesus, ton logon ton emon - my word; that word of mine which I have delivered to you; this we must not only receive, but keep; not only have, but hold. We must keep it in mind and memory, keep it in love and affection, so keep it as in nothing to violate it or go contrary to it, keep it without spot (Ti1 6:14), keep it as a trust committed to us, keep in it as our way, keep to it as our rule. 2. The privilege of a believer: He shall by no means see death for ever; so it is in the original. Not as if the bodies of believers were secured from the stroke of death. No, even the children of the Most High must die like men, and the followers of Christ have been, more than other men, in deaths often, and killed all the day long; how then is this promise made good that they shall not see death? Answer, (1.) The property of death is so altered to them that they do not see it as death, they do not see the terror of death, it is quite taken off; their sight does not terminate in death, as theirs does who live by sense; no, they look so clearly, so comfortably, through death, and beyond death, and are so taken up with their state on the other side death, that they overlook death, and see it not. (2.) The power of death is so broken that though there is no remedy, but they must see death, yet they shall not see death for ever, shall not be always shut up under its arrests, the day will come when death shall be swallowed up in victory. (3.) They are perfectly delivered from eternal death, shall not be hurt of the second death. That is the death especially meant here, that death which is for ever, which is opposed to everlasting life; this they shall never see, for they shall never come into condemnation; they shall have their everlasting lot where there will be no more death, where they cannot die any more, Luk 20:36. Though now they cannot avoid seeing death, and tasting it too, yet they shall shortly be there where it will be seen no more for ever, Exo 14:13. II. The Jews cavil at this doctrine. Instead of laying hold of this precious promise of immortality, which the nature of man has an ambition of (who is there that does not love life, and dread the sight of death?) they lay hold of this occasion to reproach him that makes them so kind an offer: Now we know that thou hast a devil. Abraham is dead. Observe here, 1. Their railing: "Now we know that thou hast a devil, that thou art a madman; thou ravest, and sayest thou knowest not what." See how these swine trample underfoot the precious pearls of gospel promises. If now at last they had evidence to prove him mad, why did they say (Joh 8:48), before they had that proof, Thou hast a devil? But this is the method of malice, first to fasten an invidious charge, and then to fish for evidence of it: Now we know that thou hast a devil. If he had not abundantly proved himself a teacher come from God, his promises of immortality to his credulous followers might justly have been ridiculed, and charity itself would have imputed them to a crazed fancy; but his doctrine was evidently divine, his miracles confirmed it, and the Jews' religion taught them to expect such a prophet, and to believe in him; for them therefore thus to reject him was to abandon that promise to which their twelve tribes hoped to come, Act 26:7. 2. Their reasoning, and the colour they had to run him down thus. In short, they look upon him as guilty of an insufferable piece of arrogance, in making himself greater than Abraham and the prophets: Abraham is dead, and the prophets, they are dead too; very true, by the same token that these Jews were the genuine offspring of those that killed them. Now, (1.) It is true that Abraham and the prophets were great men, great in the favour of God, and great in the esteem of all good men. (2.) It is true that they kept God's sayings, and were obedient to them; and yet, (3.) It is true that they died; they never pretended to have, much less to give, immortality, but every one in his own order was gathered to his people. It was their honour that they died in faith, but die they must. Why should a good man be afraid to die, when Abraham is dead, and the prophets are dead? They have tracked the way through that darksome valley, which should reconcile us to death and help to take off the terror of it. Now they think Christ talks madly, when he saith, If a man keep my sayings, he shall never taste death. Tasting death means the same thing with seeing it; and well may death be represented as grievous to several of the senses, which is the destruction of them all. Now their arguing goes upon two mistakes: - [1.] They understood Christ of an immortality in this world, and this was a mistake. In the sense that Christ spoke, it was not true that Abraham and the prophets were dead, for God is still the God of Abraham and the God of the holy prophets (Rev 22:6); now God is not the God of the dead, but of the living; therefore Abraham and the prophets are still alive, and, as Christ meant it, they had not seen nor tasted death. [2.] They thought none could be greater than Abraham and the prophets, whereas they could not but know that the Messiah would be greater than Abraham or any of the prophets; they did virtuously, but he excelled them all; nay, they borrowed their greatness from him. It was the honour of Abraham that he was the Father of the Messiah, and the honour of the prophets that they testified beforehand concerning him: so that he certainly obtained a far more excellent name than they. Therefore, instead of inferring from Christ's making himself greater than Abraham that he had a devil, they should have inferred from his proving himself so (by doing the works which neither Abraham nor the prophets ever did) that he was the Christ; but their eyes were blinded. They scornfully asked, Whom makest thou thyself? As if he had been guilty of pride and vain-glory; whereas he was so far from making himself greater than he was that he now drew a veil over his own glory, emptied himself, and made himself less than he was, and was the greatest example of humility that ever was. III. Christ's reply to this cavil; still he vouchsafes to reason with them, that every mouth may be stopped. No doubt he could have struck them dumb or dead upon the spot, but this was the day of his patience. 1. In his answer he insists not upon his own testimony concerning himself, but waives it as not sufficient nor conclusive (Joh 8:54): If I honour myself, my honour is nothing, ean egō doxazō - if I glorify myself. Note, Self-honour is no honour; and the affectation of glory is both the forfeiture and the defeasance of it: it is not glory (Pro 25:27), but so great a reproach that there is no sin which men are more industrious to hide than this; even he that most affects praise would not be thought to do it. Honour of our own creating is a mere chimera, has nothing in it, and therefore is called vain-glory. Self-admirers are self-deceivers. Our Lord Jesus was not one that honoured himself, as they represented him; he was crowned by him who is the fountain of honour, and glorified not himself to be made a high priest, Heb 5:4, Heb 5:5. 2. He refers himself to his Father, God; and to their father, Abraham. (1.) To his Father, God: It is my Father that honoureth me. By this he means, [1.] That he derived from his Father all the honour he now claimed; he had commanded them to believe in him, to follow him, and to keep his word, all which put an honour upon him; but it was the Father that laid help upon him, that lodged all fulness in him, that sanctified him, and sealed him, and sent him into the world to receive all the honours due to the Messiah, and this justified him in all these demands of respect. [2.] That he depended upon his Father for all the honour he further looked for. He courted not the applauses of the age, but despised them; for his eye and heart were upon the glory which the Father had promised him, and which he had with the Father before the world was. He aimed at an advancement with which the Father was to exalt him, a name he was to give him, Phi 2:8, Phi 2:9. Note, Christ and all that are his depend upon God for their honour; and he that is sure of honour where he is known cares not though he be slighted where he is in disguise. Appealing thus often to his Father, and his Father's testimony of him, which yet the Jews did not admit nor give credit to, First, He here takes occasion to show the reason of their incredulity, notwithstanding this testimony - and this was their unacquaintedness with God; as if he had said, "But why should I talk to you of my Father's honouring me, when he is one you know nothing of? You say of him that he is your God, yet you have not known him." Here observe, a. The profession they made of relation to God: "You say that he is your God, the God you have chosen, and are in covenant with; you say that you are Israel; but all are not so indeed that are of Israel," Rom 9:6. Note, Many pretend to have an interest in God, and say that he is theirs, who yet have no just cause to say so. Those who called themselves the temple of the Lord, having profaned the excellency of Jacob, did but trust in lying words. What will it avail us to say, He is our God, if we be not in sincerity his people, nor such as he will own? Christ mentions here their profession of relation to God, as that which was an aggravation of their unbelief. All people will honour those whom their God honours; but these Jews, who said that the Lord was their God, studied how to put the utmost disgrace upon one upon whom their God put honour. Note, The Profession we make of a covenant relation to God, and an interest in him, if it be not improved by us will be improved against us. b. Their ignorance of him, and estrangement from him, notwithstanding this profession: Yet you have not known him. (a.) You know him not at all. These Pharisees were so taken up with the study of their traditions concerning things foreign and trifling that they never minded the most needful and useful knowledge; like the false prophets of old, who caused people to forget God's name by their dreams, Jer 23:27. Or, (b.) You know him not aright, but mistake concerning him; and this is as bad as not knowing him at all, or worse. Men may be able to dispute subtly concerning God, and yet may think him such a one as themselves, and not know him. You say that he is yours, and it is natural to us to desire to know our own, yet you know him not. Note, There are many who claim-kindred to God who yet have no acquaintance with him. It is only the name of God which they have learned to talk of, and to hector with; but for the nature of God, his attributes and perfections, and relations to his creatures, they know nothing of the matter; we speak this to their shame, Co1 15:34. Multitudes satisfy themselves, but deceive themselves, with a titular relation to an unknown God. This Christ charges upon the Jews here, [a.] To show how vain and groundless their pretensions of relation to God were. "You say that he is yours, but you give yourselves the lie, for it is plain that you do not know him;" and we reckon that a cheat is effectually convicted if it be found that he is ignorant of the persons he pretends alliance to. [b.] To show the true reason why they were not wrought upon by Christ's doctrine and miracles. They knew not God; and therefore perceived not the image of God, nor the voice of God in Christ. Note, The reason why men receive not the gospel of Christ is because they have not the knowledge of God. Men submit not to the …

John 8:56-59 56. Your father Abraham exulted to see my day; and he saw it and rejoiced. 57. The Jews then said to him, Thou art not yet fifty years old, and hast thou seen Abraham? 58. Jesus said to them, Verily, verily, I tell you, before Abraham was, I am. 59. Then they took up stones to throw at him; but Jesus concealed himself, and went out of the temple. 56. Your father Abraham. He grants to them, in words only, what he formerly took from them, that Abraham is their father But he shows how idle is the objection drawn from the name of Abraham "He had no other object," says he, "during his whole life, than to see my kingdom flourish. He longed for me when I was absent, you despise me when I am present." What Christ here asserts concerning Abraham alone, applies to all the saints. But this doctrine has greater weight in the person of Abraham, because he is the father of the whole Church. Whoever then desires to be reckoned in the number of the godly, let him rejoice, as he ought to do, in the presence of Christ, for which Abraham ardently longed. Exulted to see my day. The word exult expresses a vehement zeal [248] and ardent affection. We must now supply the contrast. Though the knowledge of Christ was still so obscure, Abraham was inflamed by so strong a desire, that he preferred the enjoyment of it to everything that was reckoned desirable. How base then is the ingratitude of those who despise and reject him, when he is plainly offered to them? The word day does not, in this passage, denote eternity, (as Augustine thought,) but the time of Christ's kingdom, when he appeared in the world clothed with flesh, to fulfill the office of Redeemer. But a question now arises, How did Abraham behold, even with the eyes of faith, the manifestation of Christ? For this appears not to agree with another statement of Christ, Many kings and prophets desired to see the things which you see, and yet did not see them, (Luke 10:24.) I reply, faith has its degrees in beholding Christ. Thus the ancient prophets beheld Christ at a distance, as he had been promised to them, and yet were not permitted to behold him present, as he made himself familiarly and completely visible, when he came down from heaven to men. Again, we are taught by these words that, as God did not disappoint the desire of Abraham, so he will not now permit any one to breathe after Christ, without obtaining some good fruit which shall correspond to his holy desire. The reason why he does not grant the enjoyment of himself to many is -- the wickedness of men; for few desire him. Abraham's joy testifies that he regarded the knowledge of the kingdom of Christ as an incomparable treasure; and the reason why we are told that he rejoiced to see the day of Christ is, that we may know that there was nothing which he valued more highly. But all believers receive this fruit from their faith, that, being satisfied with Christ alone, in whom they are fully and completely happy and blessed, their consciences are calm and cheerful. And indeed no man knows Christ aright, unless he gives him this honor of relying entirely upon him. Others explain it to mean, that Abraham, being already dead, enjoyed the presence of Christ, when he appeared to the world; and so they make the time of desiring and the time of seeing to be different. And indeed it is true, that the coming of Christ was manifested to holy spirits after death, of which coming they were held in expectation during the whole of their life; but I do not know if so refined an exposition agrees with Christ's words. 57. Thou art not yet fifty years old. They endeavor to refute Christ's saying, by showing that he had asserted what was impossible, when he who was not yet fifty years of age makes himself equal to Abraham, who died many centuries before. Though Christ was not yet thirty-four years of age, yet they allow him to be somewhat older, that they may not appear to be too rigid and exact in dealing with him; as if they had said, "Thou certainly wilt not make thyself so old, though thou wert to boast that thou art already fifty years of age." Consequently, those who conjecture that he looked older than he actually was, or that the years mentioned in this passage are not solar years, in either case labor to no purpose. The notion of Papias, who says that Christ lived more than forty years, cannot at all be admitted. 58. Before Abraham was. As unbelievers judge only from the appearance of the flesh, Christ reminds them that he has something greater and higher than human appearance, which is hidden from the senses of the flesh, and is perceived only by the eyes of faith; and that, in this respect, he might be seen by the holy fathers, before he was manifested in the flesh. But he uses different verbs. Before Abraham was, [249] or, Before Abraham was born, [250] I am. [251] But by these words he excludes himself from the ordinary rank of men, and claims for himself a power more than human, [252] a power heavenly and divine, the perception of which reached from the beginning of the world through all ages. Yet these words may be explained in two ways. Some think that this applies simply to the eternal Divinity of Christ, and compare it with that passage in the writings of Moses, I am what I am, (Exodus 3:14.) But I extend it much farther, because the power and grace of Christ, so far as he is the Redeemer of the world, was common to all ages. It agrees therefore with that saying of the apostle, Christ yesterday, and to-day, and for ever, (Hebrews 13:8.) For the context appears to demand this interpretation. He had formerly said that Abraham longed for his day with vehement desire; and as this seemed incredible to the Jews, he adds, that he himself also existed at that time. The reason assigned will not appear sufficiently strong, if we do not understand that he was even then acknowledged to be the Mediator, by whom God was to be appeased. And yet the efficacy which belonged, in all ages, to the grace of the Mediator depended on his eternal Divinity; so that this saying of Christ contains a remarkable testimony of his Divine essence. We ought also to observe the solemn form of an oath, Verily, verily. Nor do I disapprove of the opinion of Chrysostom, that the present tense of the verb is emphatic; for he does not say, I was, but I am; by which he denotes a condition uniformly the same from the beginning to the end. And he does not say, Before Abraham was, but, Before Abraham was made; which implies that Abraham had a beginning. 59. Then they took up stones. There is reason to believe that they did this, as if Christ ought to be stoned according to the injunction of the Law, (Leviticus 24:16.) Hence we infer how great is the madness of inconsiderate zeal; for they have no ears to know the cause, but they have hands ready to commit murder. I have no doubt that Christ rescued himself by his secret power, but yet under the appearance of a low condition; for he did not intend to make a clear display of his Divinity without leaving something for human infirmity. Some copies have the words, And so Jesus passed through the midst of them; which Erasmus justly considers to have been borrowed from the Gospel by Luke 4:30. It deserves notice also, that the wicked priests and scribes, after having banished Christ, in whom dwelleth all the fullness of the Godhead, (Colossians 2:9,) retain possession of the outward temple; but they are greatly deceived, when they think that they have a temple in which God does not dwell. Such is the course now pursued by the Pope and his followers. After having banished Christ, and in this manner profaned the Church, they foolishly glory in the false disguise of a Church. Footnotes: [248] "Un vehement zele." [249] "Avant qu'Abraham fust." [250] "Priusquam Abraham nasceretur." [251] prin Abraam genesthai, ego eimi. Our Author's idea, to which he merely alludes, appears to be that, instead of saying, ego egenomne, or, ego ginomai, Christ purposely said, ego eimi, because the verb eimi, standing contrasted with genesthai, would convey the idea of underived existence. -- Ed [252] "Une vertu plus qu'humaine."

Say we not well that thou art a Samaritan, and hast a devil?--What intense and virulent scorn! (See Heb 12:3). The "say we not well" refers to Joh 7:20. "A Samaritan" means more than "no Israelite at all"; it means one who pretended, but had no manner of claim to the title--retorting perhaps, this denial of their true descent from Abraham.

Jesus answered, I have not a devil--What calm dignity is here! Verily, "when reviled, He reviled not again" (Pe1 2:23). Compare Paul (Act 26:25), "I am not mad," &c. He adds not, "Nor am I a Samaritan," that He might not even seem to partake of their contempt for a race that had already welcomed Him as the Christ, and began to be blessed by Him. I honour my Father, and ye do dishonour me--the language of wounded feeling. But the interior of His soul at such moments is only to be seen in such prophetic utterances as these, "For thy sake I have borne reproach; shame hath covered my face; I am become a stranger unto my brethren, an alien unto my mother's children. For the zeal of thine house hath eaten me up, and the reproaches of them that reproached thee are fallen upon me" (Psa 69:7-9).

I seek not mine own glory: there is one that seeketh--that is, evidently, "that seeketh My glory"; requiring "all men to honor the Son even as they honor the Father"; judicially treating him "who honoreth not the Son as honoring not the Father that hath sent Him" (Joh 5:23; and compare Mat 17:5); but giving to Him (Joh 6:37) such as will yet cast their crowns before His throne, in whom He "shall see of the travail of his soul, and be satisfied" (Isa 53:11).

If a man keep my saying, he shall never see death--Partly thus vindicating His lofty claims as Lord of the kingdom of life everlasting, and, at the same time, holding out even to His revilers the scepter of grace. The word "keep" is in harmony with Joh 8:31, "If ye continue in My word," expressing the permanency, as a living and paramount principle, of that faith to which He referred: "never see death," though virtually uttered before (Joh 5:24; Joh 6:40, Joh 6:47, Joh 6:51), is the strongest and most naked statement of a very glorious truth yet given. (In Joh 11:26 it is repeated in nearly identical terms).

Then said the Jews unto him, Now we know that thou hast a devil, &c.--"Thou art now self-convicted; only a demoniac could speak so; the most illustrious of our fathers are dead, and Thou promisest exemption from death to anyone who will keep Thy saying! pray, who art Thou?"

I shall be a liar like unto you--now rising to the summit of holy, naked severity, thereby to draw this long dialogue to a head.

Abraham rejoiced to see my day, &c.--exulted, or exceedingly rejoiced that he should see, he exulted to see it, that is, by anticipation. Nay, he saw it, and was glad--he actually beheld it, to his joy. If this mean no more than that he had a prophetic foresight of the gospel-day--the second clause just repeating the first--how could the Jews understand our Lord to mean that He "had seen Abraham?" And if it mean that Abraham was then beholding, in his disembodied spirit, the incarnate Messiah [STIER, ALFORD, &c.], the words seem very unsuitable to express it. It expresses something past--"he saw My day, and was glad," that is, surely while he lived. He seems to refer to the familiar intercourse which Abraham had with God, who is once and again in the history called "the Angel of the Lord," and whom Christ here identifies with Himself. On those occasions, Abraham "saw ME" (OLSHAUSEN, though he thinks the reference is to some unrecorded scene). If this be the meaning, all that follows is quite natural.

Then said the Jews unto him, Thou art not yet fifty years old--"No inference can be drawn from this as to the age of our Lord at the time as man. Fifty years was with the Jews the completion of manhood" [ALFORD]. and hast thou seen Abraham?--He had said Abraham saw Him, as being his peculiar privilege. They give the opposite turn to it--"Hast Thou seen Abraham?" as an honor too great for Him to pretend to.

Before Abraham was, I am--The words rendered "was" and "am" are quite different. The one clause means, "Abraham was brought into being"; the other, "I exist." The statement therefore is not that Christ came into existence before Abraham did (as Arians affirm is the meaning), but that He never came into being at all, but existed before Abraham had a being; in other words, existed before creation, or eternally (as Joh 1:1). In that sense the Jews plainly understood Him, since "then took they up stones to cast at Him," just as they had before done when they saw that He made Himself equal with God (Joh 5:18). hid himself--(See on Luk 4:30). Next: John Chapter 9

Tractate XLIII. Chapter VIII. 48–59 1. In that lesson of the holy Gospel which has been read to-day, from power we learn patience. For what are we as servants to the Lord, as sinners to the Just One, as creatures to the Creator? Howbeit, just as in what we are evil, we are so of ourselves; so in whatever respects we are good, we are so of Him, and through Him. And nothing does man so seek as he does power. He has great power in the Lord Christ; but let him first imitate His patience, that he may attain to power. Who of us would listen with patience if it were said to him, “Thou hast a devil”? as was said to Him, who was not only bringing men to salvation, but also subjecting devils to His authority. 2. For when the Jews had said, “Say we not well that thou art a Samaritan, and hast a devil?” of these two charges cast at Him, He denied the one, but not the other. For He answered and said, “I have not a devil.” He did not say, I am not a Samaritan; and yet the two charges had been made. Although He returned not cursing with cursing, although He met not slander with slander, yet was it proper for Him to deny the one charge and not to deny the other. And not without a purpose, brethren. For Samaritan means keeper. Samaria, Hebrew שֹׁמְרֹון, literally, “a keep,” from שָׁמַר to keep, to guard; hence, according to Augustin, “Samaritan,” שֹׁמְרֹנִי, a keeper, a guardian.—Tr. Ps. cxxi. 4. Ps. cxxvii. 1. Mysterium. Luke x. 30–37. 3. And then after such an insult, this was all that He said of His own glory: “But I honor,” said He, “my Father, and ye dishonor me.” That is, I honor not myself, that ye may not think me arrogant. I have One to honor; and did ye recognize me, just as I honor the Father, so would ye also honor me. I do what I ought; ye do not what ye ought. 4. “And I,” said He, “seek not mine own glory: there is one that seeketh and judgeth.” Whom does He wish to be understood but the Father? How, then, does He say in another place, “The Father judgeth no man, but hath committed all judgment unto the Son,” Chap. v. 22. how is it that He judgeth no man, but hath committed all judgment unto the Son? 5. In order to solve this point, attend. It may be solved by [quoting] a similar mode of speaking. Thou hast it written, “God tempteth not any man;” Jas. i. 13. Deut. xiii. 3. 1 John iv. 18. Ps. xix. 9.

6. We are to understand, then, that there are two kinds of temptation: one, that deceives; the other, that proves. As regards that which deceives, God tempteth not any man; as regards that which proves, the Lord your God tempteth you, that He may know whether ye love Him. But here again, also, there arises another question, how He tempteth that He may know, from whom, prior to the temptation, nothing can be hid. It is not that God is ignorant; but it is said, that He may know, that is, that He may make you to know. Such modes of speaking are found both in our ordinary conversation, and in writers of eloquence. Let me say a word on our style of conversation. We speak of a blind ditch, not because it has lost its eyes, but because by lying hid it makes us blind to its existence. One speaks of “bitter lupins,” that is, “sour;” not that they themselves are bitter, but because they occasion bitterness to those who taste them. Virg. Georg. lib. i. 75: Tristes lupinos non quia ipsi sunt tristes, sed quia gustati contristant, hoc est, tristes faciunt.

7. What then of the two fears? There is a servile fear, and there is a clean [chaste] fear: there is the fear of suffering punishment, there is another fear of losing righteousness. That fear of suffering punishment is slavish. What great thing is it to fear punishment? The vilest slave and the cruelest robber do so. It is no great thing to fear punishment, but great it is to love righteousness. Has he, then, who loves righteousness no fear? Certainly he has; not of incurring of punishment, but of losing righteousness. My brethren, assure yourselves of it, and draw your inference from that which you love. Some one of you is fond of money. Can I find any one, think you, who is not so? Yet from this very thing which he loves he may understand my meaning. He is afraid of loss: why is he so? Because he loves money. In the same measure that he loves money, is he afraid of losing it. So, then, some one is found to be a lover of righteousness, who at heart is much more afraid of its loss, who dreads more being stripped of his righteousness, than thou of thy money. This is the fear that is clean—this [the fear] that endureth for ever. It is not this that love makes away with, or casteth out, but rather embraces it, and keeps it with it, and possesses it as a companion. For we come to the Lord that we may see Him face to face. And there it is this pure fear that preserves us; for such a fear as that does not disturb, but reassure. The adulterous woman fears the coming of her husband, and the chaste one fears her husband’s departure. 8. Therefore, as, according to one kind of temptation, “God tempteth not any man;” but according to another, “The Lord your God tempteth you;” and according to one kind of fear, “there is no fear in love; but perfect love casteth out fear;” but according to another, “the fear of the Lord is clean, enduring for ever;”—so also, in this passage, according to one kind of judgment, “the Father judgeth no man, but hath committed all judgment unto the Son;” and according to another, “I,” said He, “seek not mine own glory: there is one that seeketh and judgeth.” 9. This point may also be solved from the word itself. Thou hast penal judgment spoken of in the Gospel: “He that believeth not is judged Judicatus. John iii. 18. Judicium. John v. 28, 29.

psalm, “Judge me, O God”? In the former place, judgment is used in the sense of inflicting pain; here, it is used in the sense of discernment. Discretionem, discerne,—legal terms, implying the judicial expiscation and discriminating of the real facts and merits of a case, by sifting the evidence and separating the true from the false. See previous note. Ps. xliii. 1. John xvii. 5. Discretionem, discerne,—legal terms, implying the judicial expiscation and discriminating of the real facts and merits of a case, by sifting the evidence and separating the true from the false. Ps. xlv. 7. Gal. vi. 14. 10. But what sayest Thou, O Lord, of Thyself? “Verily, verily, I say unto you, If a man keep my saying, he shall never see death.” Ye say, “Thou hast a devil.” I call you to life: keep my word and ye shall not die. They heard, “He shall never see death who keepeth my word,” and were angry, because already dead in that death from which they might have escaped. “Then said the Jews, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.” See how Scripture speaks: “He shall not see,” that is, “taste of death.” “He shall see death—he shall taste of death.” Who seeth? Who tasteth? What eyes has a man to see with when he dies? When death at its coming shuts up those very eyes from seeing aught, how is it said, “he shall not see death”? With what palate, also, and with what jaws can death be tasted, that its savor may be discovered? When it taketh every sense away, what will remain in the palate? But here, “he will see,” and “he will taste,” are used for that which is really the case, he will know by experience. 11. Thus spake the Lord (it is scarcely sufficient to say), as one dying to dying men; for “to the Lord also belong the issues from death,” Ps. lxviii. 20. Gehennarum.

12. Let us not be frightened at that other death, but let us fear this one. But, what is very grievous, many, through a perverse fear of that other, have fallen into this. It has been said to some, Adore idols; for if you do it not, you shall be put to death: or, as Nebuchadnezzar said, If you do not, you shall be thrown into the furnace of flaming fire. Many feared and adored. Shrinking from death, they died. Through fear of the death which cannot be escaped, they fell into that which they might happily have escaped, had they not, unhappily, been afraid of that which is inevitable. As a man, thou art born—art destined to die. Whither wilt thou go to escape death? What wilt thou do to escape it? That thy Lord might comfort thee in thy necessary subjection to death, of His own good pleasure He condescended to die. When thou seest the Christ lying dead, art thou reluctant to die? Die then thou must; thou hast no means of escape. Be it today, be it tomorrow; it is to be—the debt must be paid. What, then, does a man gain by fearing, fleeing, hiding himself from discovery by his enemy? Does he get exemption from death? No, but that he may die a little later. He gets not security against his debt, but asks a respite. Put it off as long as you please, the thing so delayed will come at last. Let us fear that death which the three men feared when they said to the king, “God is able to deliver us even from that flame; and if not,” etc. Dan. iii. 16–18. “In the gehenna of fire.” Matt. x. 28, and Luke xii. 4, 5. 13. But those men, indignant, yet dead, and predestinated to death eternal, answered with insults, and said, “Now we know that thou hast a devil. Abraham is dead, and the prophets.” But not in that death which the Lord meant to be understood was either Abraham dead or the prophets. For these were dead, and yet they live: those others were alive, and yet they had died. For, replying in a certain place to the Sadducees, when they stirred the question of the resurrection, the Lord Himself speaks thus: “But as touching the resurrection of the dead, have ye not read how the Lord said to Moses from the bush, I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead, but of the living.” Matt. xxii. 31, 32; Ex. iii. 6.

14. “Jesus answered, If I glorify myself, my glory is nothing: it is my Father that glorifieth me.” He said this on account of their saying, “Whom makest thou thyself?” For He refers His glory to the Father, of whom it is that He is God. From this expression also the Arians sometimes revile our faith, and say, See, the Father is greater; for at all events He glorifies the Son. Heretic, hast thou not read of the Son Himself also saying that He glorifies His Father? Chap. xvii. 4. 15. “It is,” then, said He, “my Father that glorifieth me; of whom ye say, that He is your God: and ye have not known Him.” See, my brethren, how He shows that God Himself is the Father of the Christ, who was announced also to the Jews. I say so for this reason, that now again there are certain heretics who say that the God revealed in the Old Testament is not the Father of Christ, but some prince or other, I know not what, of evil angels. There are Manicheans who say so; there are Marcionites who say so. There are also, perhaps, other heretics, whom it is either unnecessary to mention, or all of whom I cannot at present recall; yet there have not been wanting those who said this. Attend, then, that you may have something also to affirm against such. Christ the Lord calleth Him His Father whom they called their God, and did not know; for had they known [that God] Himself they would have received His Son. “But I,” said He, “know Him.” To those judging after the flesh He might have seemed from such words to be self-assuming, because He said, “I know Him.” But see what follows: “If I should say that I know Him not, I shall be a liar like unto you.” Let not, then, self-assumption be so guarded against as to cause the relinquishment of truth. “But I know Him, and keep His saying.” The saying of the Father He was speaking as Son; and He Himself was the Word of the Father, that was speaking to men. 16. “Your father Abraham rejoiced to see my day; and he saw, and was glad.” Abraham’s seed, Abraham’s Creator, bears a great testimony to Abraham. “Abraham rejoiced,” He says, “to see my day.” He did not fear, but “rejoiced to see it.” For in him there was the love that casteth out fear. 1 John iv. 18. Meritis. Gen. xxiv. 2–4. Sacramentum. 17. The angry Jews replied, “Thou art not yet fifty years old, and hast thou seen Abraham?” And the Lord: “Verily, verily, I say unto you, Before Abraham was made, I am.” Antequam Abraham fieret ego sum. Greek, “πρὶν ’Αβραὰμ γενέσθαι, ἐγώ εἰμι.”

Gen. i. 1. Chap. i. 1. 18. Hence, as if by the most open of all insults thrown at Abraham, they were now excited to greater bitterness. Of a certainty it seemed to them that Christ the Lord had uttered blasphemy in saying, “Before Abraham was made, I am.” “Therefore took they up stones to cast at Him.” To what could so great hardness have recourse, save to its like? “But Jesus” [acts] as man, as one in the form of a servant, as lowly, as about to suffer, about to die, about to redeem us with His blood; not as He who is—not as the Word in the beginning, and the Word with God. For when they took up stones to cast at Him, what great thing were it had they been instantly swallowed up in the gaping earth, and found the inhabitants of hell in place of stones? It were not a great thing to God; but better was it that patience should be commended than power exerted. Therefore “He hid Himself” from them, that He might not be stoned. As man, He fled from the stones; but woe to those from whose stony hearts God has fled?

If I honour myself, my honour is nothing, &c.--(See on Joh 5:31, &c.).

Such a wonderful event as the giving of sight to a man born blind could not but be the talk of the town, and many heeded it no more than they do other town-talk, that is but nine days' wonder; but here we are told what the neighbours said of it, for the confirmation of the matter of fact. That which at first was not believed without scrutiny may afterwards be admitted without scruple. Two things are debated in this conference about it: - I. Whether this was the same man that had before been blind, Joh 9:8. 1. The neighbours that lived near the place where he was born and bred, and knew that he had been blind, could not but be amazed when they saw that he had his eye-sight, had it on a sudden, and perfectly; and they said, Is not this he that sat and begged? It seems, this blind man was a common beggar, being disabled to work for his living; and so discharged from the obligation of the law, that if any would not work, neither should he eat. When he could not go about, he sat; if we cannot work for God, we must sit still quietly for him. When he could not labour, his parents not being able to maintain him, he begged. Note, Those who cannot otherwise subsist must not, like the unjust steward, be ashamed to beg; let no man be ashamed of anything but sin. There are some common beggars that are objects of charity, that should be distinguished; and we must not let the bees starve for the sake of the drones or wasps that are among them. As to this man, (1.) It was well ordered by Providence that he on whom this miracle was wrought should be a common beggar, and so generally known and remarkable, by which means the truth of the miracle was better attested, and there were more to witness against those infidel Jews who would not believe that he had been blind than if he had been maintained in his father's house. (2.) It was the greater instance of Christ's condescension that he seemed (as I may say) to take more pains about the cure of a common beggar than of others. When it was for the advantage of his miracles that they should be wrought on those that were remarkable, he pitched upon those that were made so by their poverty and misery; not by their dignity. 2. In answer to this inquiry, (1.) Some said, This is he, the very same man; and these are witnesses to the truth of the miracle, for they had long known him stone-blind. (2.) Others, who could not think it possible that a man born blind should thus on a sudden receive his sight, for that reason, and no other, said, He is not he, but is like him, and so, by their confession, if it be he, it is a great miracle that is wrought upon him. Hence we may take occasion to think, [1.] Of the wisdom and power of Providence in ordering such a universal variety of the faces of men and women, so that no two are so alike but that they may be distinguished, which is necessary to society, and commerce, and the administration of justice. And, [2.] Of the wonderful change which the converting grace of God makes upon some who before were very wicked and vile, but are thereby so universally and visibly altered that one would not take them to be the same persons. 3. This controversy was soon decided by the man himself: He said, I am he, the very man that so lately sat and begged; "I am he that was blind, and was an object of the charity of men, but now see, and am a monument of the mercy and grace of God." We do not find that the neighbours appealed to him in this matter, but he, hearing the debate, interposed, and put an end to it. It is a piece of justice we owe to our neighbours to rectify their mistakes, and to set things before them, as far as we are able, in a true light. Applying it spiritually, it teaches us that those who are savingly enlightened by the grace of God should be ready to own what they were before that blessed change was wrought, Ti1 1:13, Ti1 1:14. II. How he came to have his eyes opened, Joh 9:10-12. They will now turn aside, and see this great sight, and enquire further concerning it. He did not sound a trumpet when he did these alms, nor perform his cures upon a stage; and yet, like a city upon a hill, they could not be hid. Two things these neighbours enquire after: - 1. The manner of the cure: How were thine eyes opened? The works of the Lord being great, they ought to be sought out, Psa 111:2. It is good to observe the way and method of God's works, and they will appear the more wonderful. We may apply it spiritually; it is strange that blind eyes should be opened, but more strange when we consider how they are opened; how weak the means are that are used, and how strong the opposition that is conquered. In answer to this enquiry the poor man gives them a plain and full account of the matter: A man that is called Jesus made clay, - and I received sight. Joh 9:11. Note, Those who have experienced special instances of God's power and goodness, in temporal or spiritual things, should be ready upon all occasions to communicate their experiences, for the glory of God and the instruction and encouragement of others. See David's collection of his experiences, his own and others', Psa 34:4-6. It is a debt we owe to our benefactor, and to our brethren. God's favours are lost upon us, when they are lost with us, and go no further. 2. The author of it (Joh 9:12): Where is he? Some perhaps asked this question out of curiosity. "Where is he, that we may see him?" A man that did such cures as these might well be a show, which one would go a good way for the sight of. Others, perhaps, asked out of ill-will. "Where is he, that we may seize him?" There was a proclamation out for the discovering and apprehending of him (Joh 11:57); and the unthinking crowd, in spite of all reason and equity, will have ill thoughts of those that are put into an ill name. Some, we hope, asked this question out of good-will. "Where is he, that we may be acquainted with him? Where is he, that we may come to him, and share in the favours he is so free of?" In answer to this, he could say nothing: I know not. As soon as Christ had sent him to the pool of Siloam, it should seem, he withdrew immediately (as he did, Joh 5:13), and did not stay till the man returned, as if he either doubted of the effect or waited for the man's thanks. Humble souls take more pleasure in doing good than in hearing of it again; it will be time enough to hear of it in the resurrection of the just. The man had never seen Jesus, for by the time that he had gained his sight he had lost his Physician; and he asked, it is probable, Where is he? None of all the new and surprising objects that presented themselves could be so grateful to him as one sight of Christ, but as yet he knew no more of him than that he was called, and rightly called, Jesus - a Saviour. Thus in the work of grace wrought upon the soul we see the change, but see not the hand that makes it; for the way of the Spirit is like that of the wind, which thou hearest the sound of, but canst not tell whence it comes nor whither it goes.

John 9:6-12 6. Having said this, he spat on the ground, and made clay of the spittle, and anointed the eyes of the blind man with the day, 7. And said to him, Go, wash in the pool of Siloam, which, being interpreted, means Sent. He went, therefore, and washed, and came seeing. 8. Then the neighbors, and they who had formerly seen him, and that he was a beggar, said, Is not this he who sat and begged? 9. Some said, This is he. And others, He is like him. But he said, I am Hebrews 10. They said, therefore, to him, How were thine eyes opened? 11. He answered and said, A man, who is called Jesus, made clay, and anointed mine eyes, and said to me, Go into the pool of Siloam, and wash; and after I had gone and washed, I saw. 12. They said, therefore, to him, Where is he? He said, I know not. 6. He spat on the ground. The intention of Christ was, to restore sight to the blind man, but he commences the operation in a way which appears to be highly absurd; for, by anointing his eyes with clay, he in some respects doubles the blindness Who would not have thought either that he was mocking the wretched man, or that he was practising senseless and absurd fooleries? But in this way he intended to try the faith and obedience of the blind man, that he might be an example to all. It certainly was no ordinary proof of faith, that the blind man, relying on a bare word, is fully convinced that his sight will be restored to him, and with this conviction hastens to go to the place where he was commanded. It is an illustrious commendation of his obedience, that he simply obeys Christ, though there are many inducements to an opposite course. And this is the trial of true faith, when the devout mind, satisfied with the simple word of God, promises what otherwise appears incredible. Faith is instantly followed by a readiness to obey, so that he who is convinced that God will be his faithful guide calmly yields himself to the direction of God. There can be no doubt that some suspicion and fear that he was mocked came into the mind of the blind man; but he found it easy to break through every obstruction, when he arrived at the conclusion that it was safe to follow Christ. It may be objected that the blind man did not know Christ; and, therefore, could not render the honor which was due to him as the Son of God. I acknowledge this to be true; but as he believed that Christ had been sent by God, he submits to him, and not doubting that he speaks the truth, he beholds in him nothing but what is Divine; and, in addition to all this, his faith is entitled to the greater commendation, because, while his knowledge was so small, he devoted himself wholly to Christ. 7. Go, wash in the pool of Siloam. Unquestionably, there was not, either in the clay, or in the water of Siloam, any power or fitness for curing the eyes; but Christ freely made use of those outward symbols, on various occasions, for adorning his miracles, either to accustom believers to the use of signs, or to show that all things were at his disposal, or to testify that every one of the creatures has as much power as he chooses to give them. But some inquire what is meant by the clay composed of dust and spittle, and they explain it to have been a figure of Christ, because the dust denotes the earthly nature of the flesh, and the spittle, which came from his mouth, denotes the Divine essence of the Word. For my part, I lay aside this allegory as being more ingenious than solid, and am satisfied with this simple view, that as man was at first made of clay, so in restoring the eyes Christ made use of clay, showing that he had the same power over a part of the body which the Father had displayed in forming the whole man. Or, perhaps, he intended to declare, by this sign, that it was not more difficult for him to remove the obstruction, and to open the eyes of the blind man, than to wash away clay from any man whatever; and, on the other hand, that it was as much in his power to restore sight to the man as it was to anoint his eyes with clay I prefer the latter interpretation. As to the pool of Siloam, he perhaps ordered the blind man to wash in it, in order to reprove the Jews for not being able to discern the power of God when present; as Isaiah reproaches the men of his time, that they despise the waters of Siloam, which flow softly, (Isaiah 8:6,) and prefer rapid and impetuous streams. This was also the reason, I think, why Elisha ordered Naaman the Syrian to go and wash in Jordan, (2 Kings 5:10.) This pool, if we may believe Jerome, was formed by waters which flowed at certain hours from Mount Zion. Which, if you interpret it, means Sent. The Evangelist purposely adds the interpretation of the word Siloam; because that fountain, which was near the temple, daily reminded the Jews of Christ who was to come, but whom they despised when he was exhibited before them. The Evangelist, therefore, magnifies the grace of Christ, because he alone enlightens our darkness, and restores sight to the blind. For the condition of our nature is delineated in the person of one man, that we are all destitute of light and understanding from the womb, and that we ought to seek the cure of this evil from Christ alone. Let it be observed that, though Christ was present then, yet he did not wish to neglect signs; and that for the sake of reproving the stupidity of the nation, which laid aside the substance, and retained only an empty shadow of signs. Besides, the astonishing goodness of God is displayed in this respect, that he comes of his own accord to cure the blind man, and does not wait for his prayers to bestow help. And, indeed, since we are by nature averse to him, if he do not meet us before we call on him, and anticipate by his mercy us who are plunged in the forgetfulness of light and life, we are ruined. 8. Then the neighbors, and those who had formerly seen him. The blind man was known not only to the neighbors, but to all the inhabitants of the town, having been wont to sit and beg at the gate of the temple; and the common people look more readily at such persons than at others. This circumstance -- of the man being known -- contributed to make many people acquainted with the fame of the miracle. But, as impiety is ingenious in obscuring the works of God, many thought that it was not the same man, because a new power of God openly appeared in him. Thus we find that the more brightly the majesty of God is displayed in his works, the less credit do they obtain among men. But the doubts of those men aided in proving the miracle, for, in consequence of those doubts, the blind man celebrated more highly the grace of Christ by his testimony. It is not without good reason, therefore, that the Evangelist brings together all those circumstances which seemed to exhibit more clearly the truth of the miracle. 11. And after I had gone and washed. So happy a result of obedience warns us to surmount every obstacle, and to proceed courageously wherever the Lord calls us, and not even to entertain a doubt that every thing which we undertake by his authority, and under his guidance, will have a prosperous issue.

who did sin, this man or his parents, that he was born blind--not in a former state of existence, in which, as respects the wicked, the Jews did not believe; but, perhaps, expressing loosely that sin somewhere had surely been the cause of this calamity.

Neither . . . this man, &c.--The cause was neither in himself nor his parents, but, in order to the manifestation of "the works of God," in his cure.

I must work the works of him that sent me, &c.--a most interesting statement from the mouth of Christ; intimating, (1) that He had a precise work to do upon earth, with every particular of it arranged and laid out to Him; (2) that all He did upon earth was just "the works of God"--particularly "going about doing good," though not exclusively by miracles; (3) that each work had its precise time and place in His programme of instructions, so to speak; hence, (4) that as His period for work had definite termination, so by letting any one service pass by its allotted time, the whole would be disarranged, marred, and driven beyond its destined period for completion; (5) that He acted ever under the impulse of these considerations, as man--"the night cometh when no man (or no one) can work." What lessons are here for others, and what encouragement from such Example!

As long as I am in the world, I am the light of the world--not as if He would cease, after that, to be so; but that He must make full proof of His fidelity while His earthly career lasted by displaying His glory. "As before the raising of Lazarus (Joh 11:25), He announces Himself as the Resurrection and the Life, so now He sets Himself forth as the source of the archetypal spiritual light, of which the natural, now about to be conferred, is only a derivation and symbol" [ALFORD].

he spat on the ground, and made clay . . . and he anointed the eyes of the blind man--These operations were not so incongruous in their nature as might appear, though it were absurd to imagine that they contributed in the least degree to the effect which followed. (See Mar 6:13 and see on Joh 7:33.)

Go, wash in the pool of Siloam, . . . Sent, &c.--(See Kg2 5:10, Kg2 5:14). As the prescribed action was purely symbolical in its design, so in connection with it the Evangelist notices the symbolical name of the pool as in this case bearing testimony to him who was sent to do what it only symbolized. (See Isa 8:6, where this same pool is used figuratively to denote "the streams that make glad the city of God," and which, humble though they be, betoken a present God of Israel.)

The neighbours therefore . . . said, Is not this he that sat and begged--Here are a number of details to identify the newly seeing with the long-known blind beggar.

Sermon LXXXV. [CXXXV. Ben.] 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 of that which the man who was born blind and received his sight said, “We know that God heareth not sinners.” 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 the face in the pool of Siloa. Now it was the Evangelist’s place to explain to us what Siloa means, and he said, “which is by interpretation, Sent.” John ix. 7. John ix. 4. 2. Lo, first open your eyes to that which is said; “I am come,” saith He, “to do the works of Him That sent Me.” Now here at once stands forth the Arian, and says, “Here you see that Christ did not His Own works, but the Father’s who sent Him.” Would he say this, if he saw, that is, if he had washed his face in Him who was sent, as it were in Siloa? What then dost thou say? “Lo,” says he, “Himself said it.” What said He? “I am come to do the works of Him That sent Me.” Are they not then His Own? No. What then is that which the Siloa Himself saith, the Sent Himself, the Son Himself, the Only Son Himself, whom thou complainest of as degenerate? What is that He saith, “All things that the Father hath are Mine.” John xvi. 15. Cor. 3. I ask Thee, O Lord Christ, resolve the difficulty, put an end to the contention. “All things,” saith He, “that the Father hath are Mine.” Are they then not the Father’s, if they are Thine? For He doth not say, “All things that the Father hath He hath given unto Me;” although, if He had said even this, He would have shown His equality. But the difficulty is that He said, “All things that the Father hath are Mine.” If you understand it aright, All things that the Father hath, are the Son’s; all things that the Son hath, are the Father’s. Hear Him in another place; “All Mine are Thine, and Thine are Mine.” John xvii. 10. Litigare. John v. 19.

4. “But,” says he, “the Father commands, that the Son may execute.” Carnal indeed is thy conceit, but without prejudice to the truth, I grant it to you. Lo, the Father commands, the Son obeys; is the Son therefore not of the same Nature, because the One commands, and the Other obeys? Give me two men, father and son; they are two men: he that commands is a man; he that obeys is a man; he that commands and he that obeys have one and the same nature. Does not he that commands, beget a son of his own nature? Does he who obeys, by obeying lose his nature? Now take for the present, as you thus take two men, the Father commanding, the Son obeying, yet God and God. But the first two together are two men, the Latter together is but One God; this is a divine miracle. Meanwhile if you would that with you I acknowledge the obedience, do you first with me acknowledge the Nature. The Father begat That which Himself is. If the Father begat ought else than what Himself is, He did not beget a true Son. The Father saith to the Son, “From the womb before the day-star, I begat Thee.” Ps. cix. 3, Sept. (cx. English version). Gen. i. 1. John i. 1. 5. Therefore let the Son do the works of Him That sent Him, and the Father also do the works of the Son. “At all events,” you say, “the Father wills, the Son executes.” Lo, I show, that the Son willeth, and the Father executeth. Do you say, “where dost thou show this?” I show it at once. “Father, I will.” John xvii. 24. John v. 21. 6. There is a something in the words of that man who was blind, which may cause perplexity, and peradventure make many who understand them not aright despair. For he said amongst the rest of his words, the same man whose eyes were opened, “We know that God heareth not sinners.” John ix. 31. Ps. lxxiii. 17, Sept. (lxxiv. English version). Ps. cxxxviii. 16, Sept. (cxxxix. English version). Luke xviii. 13. Theoph. and Euthym. understand this not thus absolutely, but that God does not hear sinners so as to enable them to work miracles, the miracle being allowed; St. Hilary applies it to those who continue in sin, and whose prayer is not truly prayer, “prayer being not the profession of words, but of faith.” In Ps. lii. § 13. John ix. 35, 36. He then fell down, and worshipped Him.” John ix. 37, 38.

7. Apply yourselves then earnestly to prayer, ye sinners: confess your sins, pray that they may be blotted out, pray that they may be diminished, pray that as ye increase, they may decrease: yet do not despair, and sinners though ye be, pray. For who hath not sinned? Begin with the priests. To the priests it is said, “First offer sacrifices for your own sins, and so for the people.” Lev. xvi.; Heb. vii. 27. Arietes. Matt. vi. 9. Matt. vi. 12. 8. But what shall I say? Peradventure when they learnt the prayer, they were still weak. Some one, perhaps, will say this. When the Lord Jesus taught them that prayer, they were yet babes, weak, carnal; they were not yet spiritual, who have no sin. What then, Brethren? When they became spiritual, did they cease to pray? Then Christ ought to have said, “Pray in such wise now;” and to have given them, when spiritual, another prayer. It is one and the same. He who gave it is One and the Same; use it then in prayer in the Church. But we will take away all controversy, when you say the Holy Apostles were spiritual, up to the time of the Lord’s Passion they were carnal; this you must say. And indeed, the truth is, as He was hanging, they were in alarm, and the Apostles then despaired when the robber believed. Peter dared to follow, when the Lord was led to suffering, he dared to follow, who came to the house, and was wearied in the palace, and stood at the fire, and was cold; he stood at the fire, he was frozen with a chilling fear. Being questioned by the maid-servant, he denied Christ once; being questioned a second time, he denied Him; being questioned a third time, he denied Him. Matt. xxvi. 69, etc. John xiii. 23. 1 John i. 8. John i. 1. 1 John i. 9.