John 9:29

Thirdly, They gave some sort of reason for their adhering to Moses against Christ (v. 29): We know that God spoke unto Moses; as for this fellow, we know not whence he is. But did they not know that among other things which God spoke unto Moses this was one, that they must expect another prophet, and further revelation of the mind of God? yet, when our Lord Jesus, pursuant to what God said to Moses, did appear, and gave sufficient proofs of his being that prophet, under pretence of sticking to the old religion, and the established church, they not only forfeited, but forsook, their own mercies. In this argument of theirs observe, 1. How impertinently they allege, in defence of their enmity to Christ, that which none of his followers ever denied: We know that God spoke unto Moses, and, thanks be to God, we know it too, more plainly to Moses than to any other of the prophets; but what then? God spoke to Moses, and does it therefore follow that Jesus is an impostor? Moses was a prophet also? Moses spoke honourably of Jesus (ch. 5 46), and Jesus spoke honourably of Moses (Luke 16 29); they were both faithful in the same house of God, Moses as a servant, Christ as a Son; therefore their pleading Moses' divine warrant in opposition to Christ's was an artifice, to make unthinking people believe it was as certain that Jesus was a false prophet as that Moses was a true one; whereas they were both true. 2. How absurdly they urge their ignorance of Christ as a reason to justify their contempt of him: As for this fellow. Thus scornfully do they speak of the blessed Jesus, as if they did not think it worth while to charge their memories with a name so inconsiderable; they express themselves with as much disdain of the Shepherd of Israel as if he had not been worthy to be set with the dogs of their flock: As for this fellow, this sorry fellow, we know not whence he is. They looked upon themselves to have the key of knowledge, that none must preach without a license first had and obtained from them, under the seal of their court. They expected that all who set up for teachers should apply to them, and give them satisfaction, which this Jesus had never done, never so far owned their power as to ask their leave, and therefore they concluded him an intruder, and one that came not in by the door: They knew not whence nor what he was, and therefore concluded him a sinner; whereas those we know little of we should judge charitably of; but proud and narrow souls will think none good but themselves, and those that are in their interest. It was not long ago that the Jews had made the contrary to this an objection against Christ (ch. 7 27): We know this man whence he is, but when Christ comes no man knows whence he is. Thus they could with the greatest assurance either affirm or deny the same thing, according as they saw it would serve their turn. They knew not whence he was; and whose fault was that? (1.) It is certain that they ought to have enquired. The Messiah was to appear about this time, and it concerned them to look about them, and examine every indication; but these priests, like those, Jer 2 6, said not, Where is the Lord? (2.) It is certain that they might have known whence he was, might not only have known, by searching the register, that he was born in Bethlehem; but by enquiring into his doctrine, miracles, and conversation, they might have known that he was sent of God, and had better orders, a better commission, and far better instructions, than any they could give him. See the absurdity of infidelity. Men will not know the doctrine of Christ because they are resolved they will not believe it, and then pretend they do not believe it because they do not know it. Such ignorance and unbelief, which support one another, aggravate one another.

[1.] The man boldly upbraids them with their wilful and unreasonable opposition to the evidence of this miracle, v. 27. He would not gratify them with a repetition of the story, but bravely replied, I have told you already, and you did not hear, wherefore would you hear it again, will you also be his disciples? Some think that he spoke seriously, and really expecting that they would be convinced. "He had many disciples, I will be one, will you also come in among them?" Some zealous young Christians see so much reason for religion that they are ready to think every one will presently be on their mind. But it rather seems to be spoken ironically: "Will you be his disciples? No, I know you abhor the thoughts of it; why then should you desire to hear that which will either make you his disciples or leave you inexcusable if you be not?" Those that wilfully shut their eyes against the light, as these Pharisees here did, First, Make themselves contemptible and base, as these here did, who were justly exposed by this poor man for denying the conclusion, when they had nothing to object against either of the premises. Secondly, They forfeit all the benefit of further instructions and means of knowledge and conviction: they that have been told once, and would not hear, why should they be told it again? Jer 51 9. See Matt 10 14. Thirdly, They hereby receive the grace of God in vain. This implied in that, "Will you be his disciples? No, you resolve you will not; why then would you hear it again, only that you may be his accusers and persecutors?" Those who will not see cause to embrace Christ, and join with his followers, yet, one would think, should see cause enough not to hate and persecute him and them.

Verses 24-34 As Christ's mercies are most valued by those who have felt the want of them, that have been blind, and now see; so the most powerful and lasting affections to Christ, arise from actual knowledge of him. In the work of grace in the soul, though we cannot tell when, and how, and by what steps the blessed change was wrought, yet we may take the comfort, if we can say, through grace, Whereas I was blind, now I see. I did live a worldly, sensual life, but, thanks be to God, it is now otherwise with me, ( Ephesians 5:8 ) . The unbelief of those who enjoy the means of knowledge and conviction, is indeed marvellous. All who have felt the power and grace of the Lord Jesus, wonder at the wilfulness of others who reject him. He argues strongly against them, not only that Jesus was not a sinner, but that he was of God. We may each of us know by this, whether we are of God or not. What do we? What do we for God? What do we for our souls? What do we more than others?