Controversy over the Man

      13They brought to the Pharisees the man who was formerly blind. 14Now it was a Sabbath on the day when Jesus made the clay and opened his eyes. 15Then the Pharisees also were asking him again how he received his sight. And he said to them, “He applied clay to my eyes, and I washed, and I see.” 16Therefore some of the Pharisees were saying, “This man is not from God, because He does not keep the Sabbath.” But others were saying, “How can a man who is a sinner perform such signs?” And there was a division among them. 17So they said to the blind man again, “What do you say about Him, since He opened your eyes?” And he said, “He is a prophet.”

      18The Jews then did not believe it of him, that he had been blind and had received sight, until they called the parents of the very one who had received his sight, 19and questioned them, saying, “Is this your son, who you say was born blind? Then how does he now see?” 20His parents answered them and said, “We know that this is our son, and that he was born blind; 21but how he now sees, we do not know; or who opened his eyes, we do not know. Ask him; he is of age, he will speak for himself.” 22His parents said this because they were afraid of the Jews; for the Jews had already agreed that if anyone confessed Him to be Christ, he was to be put out of the synagogue. 23For this reason his parents said, “He is of age; ask him.”

      24So a second time they called the man who had been blind, and said to him, “Give glory to God; we know that this man is a sinner.” 25He then answered, “Whether He is a sinner, I do not know; one thing I do know, that though I was blind, now I see.” 26So they said to him, “What did He do to you? How did He open your eyes?” 27He answered them, “I told you already and you did not listen; why do you want to hear it again? You do not want to become His disciples too, do you?” 28They reviled him and said, “You are His disciple, but we are disciples of Moses. 29“We know that God has spoken to Moses, but as for this man, we do not know where He is from.” 30The man answered and said to them, “Well, here is an amazing thing, that you do not know where He is from, and yet He opened my eyes. 31“We know that God does not hear sinners; but if anyone is God-fearing and does His will, He hears him. 32“Since the beginning of time it has never been heard that anyone opened the eyes of a person born blind. 33“If this man were not from God, He could do nothing.” 34They answered him, “You were born entirely in sins, and are you teaching us?” So they put him out.

Jesus Affirms His Deity

      35Jesus heard that they had put him out, and finding him, He said, “Do you believe in the Son of Man?” 36He answered, “Who is He, Lord, that I may believe in Him?” 37Jesus said to him, “You have both seen Him, and He is the one who is talking with you.” 38And he said, “Lord, I believe.” And he worshiped Him. 39And Jesus said, “For judgment I came into this world, so that those who do not see may see, and that those who see may become blind.” 40Those of the Pharisees who were with Him heard these things and said to Him, “We are not blind too, are we?” 41Jesus said to them, “If you were blind, you would have no sin; but since you say, ‘We see,’ your sin remains.

Parallel Verses

New American Standard Bible (©1995)
Others were saying, "This is he," still others were saying, "No, but he is like him." He kept saying, "I am the one."

GOD'S WORD® Translation (©1995)
Some of them said, "He's the one." Others said, "No, he isn't, but he looks like him." But the man himself said, "I am the one."

King James Bible
Some said, This is he: others said, He is like him: but he said, I am he.

Douay-Rheims Bible
But others said: No, but he is like him. But he said: I am he.

Darby Bible Translation
Some said, It is he; others said, No, but he is like him: he said, It is I.

English Revised Version
Others said, It is he: others said, No, but he is like him. He said, I am he.

Webster's Bible Translation
Some said, This is he: others said, He is like him: but he said, I am he.

Weymouth New Testament
"Yes it is," replied some of them. "No it is not," said others, "but he is like him." His own statement was, "I am the man."

World English Bible
Others were saying, "It is he." Still others were saying, "He looks like him." He said, "I am he."

Young's Literal Translation
others said -- 'This is he;' and others -- 'He is like to him;' he himself said, -- 'I am he.'

Cross References

John 9:8 Therefore the neighbors, and those who previously saw him as a beggar, were saying, "Is not this the one who used to sit and beg?"

John 9:10 So they were saying to him, "How then were your eyes opened?"

Commentary

Matthew Henry's Whole Bible Commentary

Verses 8-12

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, v. 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, 1 Tim. 1:13, 14.

II. How he came to have his eyes opened, v. 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, Ps. 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. v. 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', Ps. 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 (v. 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 (ch. 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, ch. 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.

Calvin's Commentary

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.

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

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

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

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

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

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

On the Words of the Gospel, John ix. 4 and 31, "We must Work the Works of Him that Sent Me," Etc. Against the Arians. And
1. The Lord Jesus, as we heard when the Holy Gospel was being read, opened the eyes of a man who was born blind. Brethren, if we consider our hereditary punishment, the whole world is blind. And therefore came Christ the Enlightener, because the devil had been the Blinder. He made all men to be born blind, who seduced the first man. Let them run to the Enlightener, let them run, believe, receive the clay made of the spittle. The Word is as it were the spittle, the Flesh is the earth. Let them wash …
Saint Augustine—sermons on selected lessons of the new testament

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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