have elapsed before the healing of the man born blind.1 Probably it happened the day

after the events just recorded. We know that it was a Sabbath,2 and this fresh mark of

time, as well as the multiplicity of things done, and the whole style of the narrative,

confirm our belief that it was not on the evening of the day when He had spoken to them

first in 'the Treasury,' and then in the Porch.

On two other points there is strong presumption, though we cannot offer actual proof.

Remembering, that the entrance to the Temple or its Courts was then - as that of

churches is on the Continent - the chosen spot for those who, as objects of pity,

solicited charity;3 remembering, also, how rapidly the healing of the blind man became

known, and how soon both his parents and the healed man himself appeared before the

Pharisees - presumably, in the Temple; lastly, how readily the Saviour knew where

again to find him4 - we can scarcely doubt that the miracle took place at the entering to

the Temple, or on the Temple -Mount. Secondly, both the Work, and especially the

Words of Christ, seem in such close connection with what had preceded, that we can

scarcely be mistaken in regarding them as intended to form a continuation of it.

It is not difficult to realise the scene, nor to understand the remarks of all who had part

in it. It was the Sabbath - the day after the Octave of the Feast, and Christ with His

disciples was passing - presumably when going into the Temple, where this blind

beggar was wont to sit, probably soliciting alms, perhaps in some such terms as these,

which were common at the time: 'Gain merit by me;' or, 'O tenderhearted, by me gain

merit, to thine own benefit.' But on the Sabbath he would, of course, neither ask nor

receive alms, though his presence in the wonted place would secure wider notice and

perhaps lead to many private gifts. Indeed, the blind were regarded as specially entitled

to charity;5 and the Jerusalem Talmud  6 relates some touching instances of the delicacy

displayed towards them. As the Master and His disciples passed the blind beggar,

Jesus 'saw' him, with that look which they who followed Him knew to b e full of meaning.

Yet, so thoroughly Judaised were they by their late contact with the Pharisees, that no

thought of possible mercy came to them, only a truly and characteristically Jewish

question, addressed to Him expressly, and as 'Rabbi:'7 through who se guilt this

blindness had befallen him - through his own, or that of his parents.

For, thoroughly Jewish the question was. Many instances could be adduced, in which

one or another sin is said to have been punished by some immediate stroke, disease, or

even by death; and we constantly find Rabbis, when meeting such unfortunate persons,