ยอห์น 9:22 วิจารณ์

After Christ's departure out of the temple, in the close of the foregoing chapter, and before this happened which is recorded in this chapter, he had been for some time abroad in the country, it is supposed about two or three months; in which interval of time Dr. Lightfoot and other harmonists place all the passages that occur from Luk 10:17 to Luk 13:17. What is recorded in ch. 7 and 8 was at the feast of tabernacles, in September; what is recorded in this and the following chapter was at the feast of dedication in December, Joh 10:22. Mr. Clark and others place this immediately after the foregoing chapter. In this chapter we have, I. The miraculous cure of a man that was born blind (Joh 9:1-7). II. The discourses which were occasioned by it. 1. A discourse of the neighbours among themselves, and with the man (Joh 9:8-12). 2. Between the Pharisees and the man (v. 13-34). 3. Between Christ and the poor man (Joh 9:35-38). 4. Between Christ and the Pharisees (Joh 9:39 to the end).

And as Jesus passed by,.... The word "Jesus" is not in the Greek text, but is rightly supplied by us, as it is in the Vulgate Latin, and as the word "Christ" is in the Persic version; for of his passing from the temple, and by the multitude that were there, and on his way to the place he designed to make to, is this said, as appears from the close of the preceding chapter; though some think this is to be understood of his passing by at another time and place, since the preceding fact of the woman's being taken in adultery, and the discourse of our Lord with the Jews, were quickly after the feast of tabernacles; whereas the following ones, both in this, and the next chapter, seem to be at the feast of dedication, Joh 10:22, which was some months after: but it may be, that the parable of the sheep, though it runs in connection with what is said in this chapter, might be delivered then; or what follows, Joh 10:22, might be said at the feast of dedication, when the parable, and what is related here, might be delivered before, seeing there is so very strict a connection between this, and the preceding chapter; and the Ethiopic version is very express, rendering it, "and departing from thence"; that is, from the temple, at that time when the Jews took up stones to stone him: he saw a man which was blind from his birth; which man was an emblem of God's elect in a state of nature, who being conceived in sin, are transgressors from the womb, and so are alienated from the life of God through their ignorance and blindness: they are blind as to any true and spiritual knowledge of God in Christ; as to any true sight of sin, or sense of their own estate and condition; and with respect to Christ, and the way of peace, righteousness, and salvation by him; and as to the Spirit, and the operations of his grace, and with regard to the Scriptures, and the doctrines of the Gospel: and as Christ saw this man first, and not the man him, for he was blind, so Christ first looks upon his chosen ones with an eye of love and mercy, as he passes by them, and both enlightens and quickens them, Eze 16:6. He saw Matthew the publican first, as he passed along, and called him from the receipt of custom to be a follower of him, Mat 9:10.

These words spake his parents,.... these were the answers they returned to the three questions put to them: and the reason why they answered in the manner they did to the third, was, because they feared the Jews; the Jewish sanhedrim, otherwise they were Jews themselves: for the Jews had agreed already; the sanhedrim had made a decree, either at this time, upon this account, or some time before, that if any man did confess that he was Christ; that Jesus of Nazareth was the Messiah, he should be put out of the synagogue; which was not that sort of excommunication which they called "Niddui", a separation from civil society for the space of four cubits, and which held but thirty days, if the person repented; if he did not, it was continued to sixty days; and after that, in case of non-repentance, to ninety days; and if no amendment, then they proceeded to another excommunication called "Cherem", or "Shammatha", whereby such were anathematized, and cut off from the whole body of the Jewish church and people, called sometimes the synagogue and congregation of Israel (r); and this struck great terror in the minds of the people; and this was what intimidated the parents of the blind man, being what is intended here. Though these are sometimes put one for another, and signify the same thing; and he that was under the former of those censures, is said to be "separated from the congregation" (s), a phrase by which the word here used may be very well rendered: but in some things there was a difference between them; the one was without cursing, the other with; he that was under "Niddui", might teach others the traditions, and they might teach him; he might hire workmen, and be hired himself: but he that was under "Cherem" might neither teach others, nor they teach him; but he might teach himself, that he might not forget his learning; and he might neither hire, nor be hired; and they did not trade with him, nor did they employ him in any business, unless in very little, just to keep him alive (t); yea, the goods which he was possessed of, were confiscated, and which they conclude should be done from (u) Ezr 10:8, which may be compared with this passage; so that this greatly and chiefly affected them in the affairs of civil life, and which made it so terrible: for I do not find that they were obliged to abstain from the temple, or temple worship, or from the synagogue, and the worship of it, and which is the mistake of some learned men: it is certain, they might go into places of worship, though with some difference from others; for it is said (w), that "all that go into the temple, go in, in the right hand way, and go round, and come out in the left, except such an one to whom anything has befallen him, and he goes about to the left; (and when asked) why dost thou go to the left? (he answers) because I am a mourner; (to whom it is replied) he that dwells in this house comfort thee: (or) , "because I am excommunicated"; (to whom they say) he that dwells in this house put it into thy heart (that thou mayest hearken to the words of thy friends, as it is afterwards explained) and they may receive thee.'' And it is elsewhere said (x), that "Solomon, when he built the temple, made two gates, the one for bridegrooms, and the other for mourners and excommunicated persons; and the Israelites, when they went in on sabbath days, or feast days, sat between these two gates; and when anyone came in by the gate of the bridegrooms, they knew he was a bridegroom, and said unto him, he that dwells in this house make thee cheerful with sons and daughters: and when anyone came in at the gate of mourners, and his upper lip covered, they knew that he was a mourner, and said unto him, he that dwells in this house comfort thee: and when anyone came in at the gate of mourners, and his upper lip was not covered, they knew , "that he was excommunicated"; and said unto him, he that dwells in this house comfort thee, and put it into thy heart to hearken to thy friends.'' And it is afterwards also said in the same place, that when the temple was destroyed, it was decreed that such persons should come into synagogues and schools; but then they were not reckoned as members of the Jewish church, but as persons cut off from the people of Israel, and scarce allowed to be of their commonwealth. And it may be further observed, that excommunication with the Jews was not only on religious accounts, but on civil accounts; on account of money, or when a man would not pay his debts, according to the decree of the sanhedrim (y). The twenty four reasons of excommunication, given by Maimonides (z), chiefly respect contempt of the sanhedrim, and of the wise men, and breach of the traditions of the elders; sometimes they excommunicated for immorality, particularly the Essenes, as Josephus relates, who says (a), that such who are taken in grievous sins, they cast them out of their order; and he that is so dealt with commonly dies a miserable death; for being bound by oaths and customs, he cannot eat the food of others, and so starves. The same is reported (b) by R. Abraham Zachuth: and sometimes excommunication was for Epicurism, or heresy, and such they reckoned the belief of Jesus of Nazareth, as the Messiah, on account of which this decree was made, and which continued with them; for not only this blind man was cast out of the synagogue by virtue of it, but our Lord tells his disciples, that they should be so treated by the Jews after his death; and we find it remained in force and practice many hundreds of years afterwards. Athanasius (c) relates of a Jew, that lived in Berytus, a city in Syria, between Tyre and Sidon, that an image of Christ being found in his house by another Jew, though unknown to him; and this being discovered to the chief priests and elders of the Jews, they cast him out of the synagogue. Sometimes this sentence was pronounced by word of mouth, and sometimes it was delivered in writing: the form of one is given us by Buxtorf (d), out of an ancient Hebrew manuscript; and a dreadful shocking one it is; and is as follows: "according to the mind of the Lord of lords, let such an one, the son of such an one, be in "Cherem", or anathematized, in both houses of judgment, of those above, and those below; and with the anathema of the saints on high, with the anathema of the "Seraphim" and "Ophanim", and with the anathema of the whole congregation, great and small; let great and real stripes be upon him, and many and violent diseases; and let his house be an habitation of dragons; and let his star be dark in the clouds; and let him be for indignation, wrath, and anger; and let his carcass be for beasts and serpents; and let those that rise up against him, and his enemies, rejoice over him; and let his silver and his gold be given to others; and let all his children be exposed at the gate of his enemies, and at his day may others be amazed; and let him be cursed from the mouth of Addiriron and Actariel, (names of angels, as are those that follow,) and from the mouth of Sandalphon and Hadraniel, and from the mouth of Ansisiel and Pathchiel, and from the mouth of Seraphiel and Zaganzael, and from the mouth of Michael and Gabriel, and from the mouth of Raphael and Meshartiel; and let him be anathematized from the mouth of Tzabtzabib, and from tile mouth of Habhabib, he is Jehovah the Great, and from the mouth of the seventy names of the great king, and from the side of Tzortak the great chancellor; and let him be swallowed up as Korah and his company, with terror, and with trembling; let his soul go out; let the reproof of the Lord kill him; and let him be strangled as Ahithophel in his counsel; and let his leprosy be as the leprosy of Gehazi; and let there be no raising him up from his fall; and in the sepulchres of Israel let not his grave be; and let his wife be given to another; and let others bow upon her at his death: in this anathema, let such an one, the son of such an one be, and let this be his inheritance; but upon me, and upon all Israel, may God extend his peace and his blessing. Amen.'' And if he would, he might add these verses in Deu 29:19, "and it come to pass when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst: the Lord will not spare him, but then the anger of the Lord, and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven. And the Lord shall separate, him unto evil, out of all the tribes of Israel, according, to all the curses of the covenant, that are written in this book of the law". There were many rites and ceremonies, which in process of time were used, when such a sentence was pronounced, as blowing of horns and trumpets, and lighting of candles, and putting them out: hence, trumpets are reckoned (d) a among the instruments of judges. It is said (e) of R. Judah, that being affronted by a certain person, he resented the injury, and brought out the trumpets and excommunicated him: and they tell us (f), that Barak anathematized Meroz, whom they take to be some great person, with four hundred trumpets: and they also say (g), that four hundred trumpets were brought out, and they excommunicated Jesus of Nazareth; though these words are left out in some editions of the Talmud. Now this was done in order to inject terror both into those that were guilty, and also into the whole congregation of the people, that they might hear and fear; for the "Cherem", or that sort of excommunication which goes by that name, was done publicly before the whole synagogue, all the heads and elders of the church being gathered together; and then candles were lighted, and as soon as the form of the curse was finished, they were put out, as a sign that the excommunicated person was unworthy of the heavenly light (h). Very likely the Papists took their horrible custom from hence of cursing with bell, book, and candle. (r) Vid. Maimon. Talmud Tora, c. 7. sect. 6. Buxtorf. Lex. Rab. col. 1303. & Epist. Heb. Institut. p. 57. (s) Maimon. Hilchod Talmud Tora, c. 7. sect. 4. (t) Ib. sect. 5. (u) T. Bab. Moed Katon, fol. 16. 1. (w) Misn. Middot, c. 2. sect. 2. (x) Pirke Eiiezer, c. 17. (y) T. Bab. Moed Katon, fol. 16. 1. & Gloss in ib. (z) Hilchot Talmud Tora, c. 6. sect. 14. (a) De Bello Jud. l. 2. c. 8. sect. 8. (b) Juchasin, fol. 139. 2. (c) Oper. ejus, Tom. 2. p. 12, 17. Ed. Commelin. (d) Lex Rab. col. 828. (d) T. Bab. Sanhedrin, fol 7. 2. (e) T. Bab. Kiddushin, c. 4. in Beth Israel, fol. 57. 1. (f) T. Bab. Moed Katon, fol. 16. 1. & Shebuot, fol. 36. 1. (g) T. Bab. Sanhedrin, fol. 107. 2. Ed. Venet. (h) Buxtorf. Epist. Heb. Institut. c. 6. p. 56.

Thus evil mastered the rulers who not only disabled themselves through unbelief but also through their threatening shut the way of salvation for the rest.

"These words spake they, because they feared the Jews." Observe how the Evangelist again brings forward their opinion and thoughts. This I say, because of that speech which they before uttered, when they said, "He maketh Himself equal to God." For had that also been the opinion of the Jews but not the judgment of Christ, he would have added and said, that "it was a Jewish opinion." When therefore the parents referred them to him that had been healed, they called him again the second time, and did not say openly and shamelessly, "Deny that Christ healed thee," but would fain effect this under a pretense of piety.

(Tr. xliv. 10) It was no disadvantage to be put out of the synagogue: whom they cast out, Christ took in.

"But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight. And they asked them, saying, Is this your son, whom ye say was born blind? How then doth he now see? His parents answered and said, We know that this is our son, and that he was born blind: but by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself. These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man should confess that he was Christ, he should be put out of the synagogue. Therefore said his parents, He is of age; ask him." What is this: "They feared the Jews"? "They feared the Jews," that is, the Pharisees. As it is written elsewhere, "Many of the rulers also believed on Him; but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue." O evil fear! The Jews expel from the synagogue, and Christ receives into heaven. Nevertheless the love of human glory hindered many even who believed from confessing.

Well and fitly does our Lord Jesus the Christ utter this woe at the heads of the Pharisees: Woe unto you lawyers! for ye took away the hey of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. For again let the devout person consider if the beauty of truth will not correspond to these words; for Christ could never be deceived. For behold! besides the unwillingness of any one of them to teach the doctrine of the presence of the Christ among them, they both terrify with cruel fear those who could perceive Him by the brilliance of His actions, and, by imposing a severe compulsion in their savageness, hinder any member of their company who seemed disposed to do so from acknowledging His miracles. For by putting out of the synagogue him who was right-minded and therefore disposed to believe, the wretches do not blush of their own authority to alienate in a manner from God him who cleaves to God; and to persuade him that the Lord of all is a partaker of the madness against all which they themselves possess. The admirable Evangelist however defends such, and says that the persons questioned were overcome by fear and therefore unwilling to say that the Christ had healed their son: so that by exposing the magnitude of the fury of the Jews, he might make it evident to those that come after. For what could be more inhuman than the conduct of these men, who deem right-minded persons worthy of punishment, and bring under the necessity of being punished, such as at all understand Him Who was proclaimed by the Law and the Prophets? And we shall find from the sacred Scriptures that the unholy design of the Jews was not unknown to the holy Prophets. For He Who searcheth the hearts and reins, piercing even to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart, to Whom all things are naked and laid open, saith by Isaiah: Woe to the rebellious children: thus saith the Lord, Ye took counsel, but not of Me; ye made covenants, but not by My Spirit; to add sin to sin. For he who saith that Jesus is Lord most certainly will speak in the Holy Spirit, according to the words of Paul; but any one who professes the contrary will not speak in the Holy Spirit, (how could it be possible?) but rather in Beelzebub. Surely then the covenants of the Jews were not made by the Holy Spirit, for they added sins to sins. They first of all draw down the doom of disobedience upon their own heads, and then they communicate it to others by forbidding them to confess the Christ. Surely the design is full of the grossest impiety, albeit the Psalmist laughs at those who to their disappointment engage in a fruitless undertaking, saying: Thou O Lord shalt confound them in Thy wrath, and the fire shall devour them; their fruit shalt Thou destroy from the earth, and their seed from among the children of men: for they intended evil against Thee; they imagined a device which they are not able to perform. For they were quite unable to carry out a design which fought against God, although often and in ten thousand ways they attempted to obscure the glory of Christ. Therefore they were turned back, that is, were driven from the face and presence of the Lord of all, justly being addressed with the words: Walk in the light of your fire, and in the flame which ye kindled.

The Evangelist shows that it was not from ignorance, but fear, that they gave this answer.

For they were fainthearted; not like their son, that intrepid witness to the truth, the eyes of whose understanding had been enlightened by God.

The parents answered thus because they feared the Pharisees.

1334 The reason for their answer is given when he says, his parents said this because they feared the Jews; for they were still imperfect and did not dare do what our Lord says: "Do not fear those who kill the body" (Mt 10:28). The reason for their fear was that the Jews had already agreed that if any one should confess him to be Christ, he was to be put out of the synagogue. "I have said all this to you to keep you from falling away. They will put you out of the synagogues" (Jn 16:1). As Augustine says, it was no longer an evil to be cast out of the synagogue, for the ones they rejected Christ welcomed.

Account of the man who was born blind, Joh 9:1-5. Christ heals him, Joh 9:6, Joh 9:7. The man is questioned by his neighbors, Joh 9:8-12. He is brought to the Pharisees, who question him, Joh 9:13-17, and then his parents, Joh 9:18-23. They again interrogate the man, who, vindicating the conduct of Christ, is excommunicated by them, Joh 9:24-34. Jesus, hearing of the conduct of the Pharisees, afterwards finds the man, and reveals himself to him, Joh 9:35-38. He passes sentence on the obduracy and blindness of the Pharisees, Joh 9:39-41.

Put out of the synagogue - That is, excommunicated - separated from all religious connection with those who worshipped God. This was the lesser kind of excommunication among the Jews and was termed nidui. The cherem, or anathema, was not used against the followers of Christ till after the resurrection.

THE OPENING OF THE EYES OF ONE BORN BLIND, AND WHAT FOLLOWED ON IT. (John 9:1-41) as Jesus passed by, he saw a man which was blind from birth--and who "sat begging" (Joh 9:8).