VI.

CAN OUR EYES BE OPENED?

THE NINTH chapter of John is like a finger-post, pointing the way for those who really wish to see Jesus and know the truth about him. It is a drama, in five scenes, entitled

OUT OF DARKNESS INTO LIGHT:

or

FIVE STEPS TO A SAVING FAITH.

Its Dramatis Personæ are as follows:

Jesus the Wonder-worker.
His Disciples.

A Blind Man.

His Parents.

Friends and Neighbors.

Members of the Sanhedrin.

Scene I. At the Gateway of the Temple.-The blind man sits beside the gate, his hand extended for alms. Jesus returning from Bethany, where he has passed the night, enters with his disciples, preparatory to preaching in Solomon's Porch. The sight of the blind man suggests to the disciples the old question of Original Sin, which they refer to Jesus for settle

ment:

"Master, who did sin, this man or his parents, that he was born blind?"

He answers, "Neither hath this man sinned nor his parents, but that the works of God should be made manifest in him." We are not to understand by this that either the blind man or his forebears had been sinless; since "there is no difference; all have sinned and come short of the glory of God;" but what Jesus meant was that the point raised by his

disciples was not germane to the matter in hand. It was not so important to discover the cause of the man's blindness as it was to determine what should be done about it. We busy ourselves going round and round in the mazes of "fixed fate, free-will, foreknowledge absolute," while men are suffering and dying about us. So Jesus continues, "I must work the works of Him that sent me while it is day; the night cometh when no man can work. As long as I am in the world I am the Light of the world."

He then spat on the ground and made clay, with which he anointed the eyes of the blind man, saying, "Go wash in the pool of Siloam;" and, with this, he and his disciples passed

on.

"Go wash in the pool of Siloam." Why so? Was it not enough for the Wonder-worker to touch his eyes and say, "Receive thy sight"? No; God helps those who help themselves. His boundless grace is free; but it is conditioned upon our acceptance of it and our co-operation with him.

Scene II. On the Way to the Pool.-The blind man is groping, leaning on a staff, accompanied by friends and acquaintances who are curious to see what will come of it.

Some are saying, "Why wash in Siloam? There is no virtue in the waters of the intermittent spring. You'll simply have your labor for your pains."

"Who is Jesus," others are asking, "that you should obey him? The rabbis have pronounced him a charlatan and mischief-maker. It is rumored that they mean to destroy

him."

Still others urge the danger of his course; for the Sanhedrin has decreed that any who espouse the cause of Jesus shall be cast out of the synagogue.

To all of whom he answers, "I am going to the pool. It is, indeed, a forlorn hope. I know little about Jesus save that he has performed many wonderful cures. They say he has cleansed lepers, restored paralytics and given sight to other blind men. Had you ever been blind, you would know why I am resolved to obey him. It may heal me."

He has reached the pool. Was there any kind hand to help him to the water's edge? He is bending over it. He dips

up the water in the hollow of his hands and washes his eyes. The light begins to dawn! He dips it up again. "My sight returns!" he cries. "I see the blue sky! I see the golden dome of the Temple! O blessed light! I see! I see!"

Scene III. In the Streets of Jerusalem.-A crowd has gathered about the man. He is the observed of all observers. A discussion is going on.

"Is not this he that sat and begged by the Temple gate?" Some say, "This is he," others, "He is like him," but he settles the matter by saying, "I am he."

"Tell us, how were thine eyes opened?"

"A man that is called Jesus," he answers, "made clay and anointed mine eyes and said unto me 'Go wash in the Pool of Siloam.' I went and washed and received my sight."

"Where is this Jesus?"

"I know not. I would, indeed, that I did know; for I should rejoice to thank him. O blessed light of the sun! This Jesus has opened mine eyes!"

Scene IV. In the hall Gazith of the Temple.-The members of the Sanhedrin are assembled for important business. The man whose sight was restored has been summoned and is present with his parents. The rabbis proceed to catechize him. He proves to be no dull fellow in this contest of wits. "Art thou the blind man who sat by the gate of the Temple ?"

"I am."

"How didst thou receive thy sight?"

"A man that is called Jesus put clay upon mine eyes, and I washed and received my sight."

"When did this occur?"

"Yesterday."

At this there is a lifting of eyebrows; for yesterday was the Sabbath. Some of the rabbis are saying, "This Jesus is evidently a sinner, since he has broken the Holy Day." Others say, "How could a sinner do such miracles?" So there is a division of opinion among them. They refer the matter to the blind man.

"What sayest thou of him in that he hath opened thine eyes?"

"He is a prophet"; that is, a great man.

As there are still some in the Sanhedrin who question the validity of the miracle, the parents of the blind man are called, at this point, and examined respecting it.

"Is this your son who was born blind?"

"It is."

"How then doth he now see?"

"We know that this is our son, and we know 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. Let him speak for himself."

They are thus non-committal for prudential reasons. They do not propose to be put out of the synagogue if they can avoid it.

The fact of the cure being now indubitable, the inquisitors turn again to the blind man, saying, "Give God the praise, for he hath wrought a great work upon thee. As for this Jesus, he is a sinner and thou shouldst have nothing to do with him."

"Whether he be a sinner or no," he answers, "I know not. One thing I know, that whereas I was blind, now I see." "Tell us," they continue, "what did he unto thee? How opened he thine eyes?"

"I have told you already," he answers, "and ye did not hear; wherefore would ye hear it again? Will ye also be his disciples?"

Thereupon they lose their tempers and revile him: "Thou art his disciple! As for us, we are Moses' disciples. We know that God spake unto Moses, but as for this fellow, we know not whence he is."

"Why, herein is a marvellous thing," he exclaims, "that ye know not whence he is, and yet he hath opened mine eyes. Since the world began was it not heard that any man opened the eyes of one born blind. God heareth not sinners. If this Jesus were not of God he could do nothing." Sound reasoning, indeed; but it only served to further anger them.

"Thou wast altogether born in sins," they cry, "and dost thou presume to teach us?" and they cast him out.

So he went forth, with the awful ban of excommunication

upon him. Let no Jew extend a helping hand to him! Let none put a cup of water to his lips! He is anathema; an outcast for Jesus' sake.

Scene V. A Lonely Place, outside the City Walls.-The Outcast wanders alone. There is a sound of approaching footsteps. Jesus draws near. He has come to seek the Outcast. Oh, blessed, seeking Saviour! He speaks to the man: "Dost thou believe on the Son of God?"

"Who is he, Lord, that I might believe on him?"

"Thou hast both seen him, and it is he that talketh with thee."

"Lord, I believe!" And he worships him.

So ends the drama, "Out of Darkness Into Light." So always ends the drama of spiritual deliverance, with the sinner prone at the feet of Jesus worshiping him.

In the course of this narrative we observe the Five Steps in the Development of Saving Faith.

At first the man could say no more of his deliverer than that he was "a man called Jesus."

In this there was obviously no power to save. All the world believes in the historic Christ, to wit: that once on a time there lived a man called Jesus, who went about doing good, working miracles, preaching great sermons, and ending his career in a shameful death on an accursed tree.

The second development of this man's faith was when he affirmed that Jesus was a "prophet," or great man.

It is true that Jesus uttered "thoughts that breathe in words that burn." He preached the Sermon on the Mount. The praises of his wisdom are sung by multitudes who totally reject his power to save. The French freethinker, Renan, says, "Whatever may be the surprises of the future, this Jesus will never be surpassed. His worship will grow young without ceasing. His legend will call forth tears without end. His sufferings will melt the noblest hearts; and all ages will proclaim that among the sons of men there is none born greater than he!"

A third step was taken when the blind man affirmed in the presence of his hostile judges that Jesus was "of God."

But the confession has still no saving power in it. To