Joh 9:16, 1Cor 11:18, 12:25 | Barnes | STEP | Verse 16. This man is not of God . Is not sent by God, or cannot be a friend of God. Because he keepeth not the sabbath-day . They assumed that their views of the Sabbath were correct, and by those views they judged others. It did not occur to them to inquire whether the interpretation which they put on the law might not be erroneous. Men often assume their own interpretations of the Scriptures to be infallible, and then judge and condemn all others by those interpretations. A sinner . A deceiver; an impostor. They reasoned conclusively that God would not give the power of working such miracles to an impostor. The miracles were such as could not be denied, nor did even the enemies of Jesus attempt to deny them or to explain them away. They were open, public, frequent. And this shows that they could not deny their reality. Had it been possible, they would have done it; but the reality and power of those miracles had already made a party in favour of Jesus, even in the Sanhedrim ( ), and those opposed to them could not deny their reality . It may be added that the early opponents of Christianity never denied the reality of the miracles performed by the Saviour and his apostles. Celsus, Porphyry, and Julianas acute foes of the gospel as perhaps have ever lived--never call this in question. They attempted to show that it was by some evil influence, or to account for the miracles in some other way than by admitting the divine origin of the Christian religion, but about the facts they had no question. Were they not as well qualified to judge about those facts as men are now? They lived near the time; had every opportunity to examine the evidence; were skilful and talented disputants; and if they could have denied the reality of the miracles they would have done it. It is scarcely possible to conceive of more conclusive proof that those miracles were really performed, and, if so, then the Lord Jesus was sent by God. A division . Greek, "A schism." A separation into two parties. (g) "How can a man" (h) "And there was a division"

John 9:16

Verse 16. This man is not of God. Is not sent by God, or cannot be a friend of God.

Because he keepeth not the sabbath-day. They assumed that their views of the Sabbath were correct, and by those views they judged others. It did not occur to them to inquire whether the interpretation which they put on the law might not be erroneous. Men often assume their own interpretations of the Scriptures to be infallible, and then judge and condemn all others by those interpretations.

A sinner. A deceiver; an impostor. They reasoned conclusively that God would not give the power of working such miracles to an impostor. The miracles were such as could not be denied, nor did even the enemies of Jesus attempt to deny them or to explain them away. They were open, public, frequent. And this shows that they could not deny their reality. Had it been possible, they would have done it; but the reality and power of those miracles had already made a party in favour of Jesus, even in the Sanhedrim (Jn 7:50, 12:42), and those opposed to them could not deny their reality. It may be added that the early opponents of Christianity never denied the reality of the miracles performed by the Saviour and his apostles. Celsus, Porphyry, and Julianas acute foes of the gospel as perhaps have ever lived--never call this in question. They attempted to show that it was by some evil influence, or to account for the miracles in some other way than by admitting the divine origin of the Christian religion, but about the facts they had no question. Were they not as well qualified to judge about those facts as men are now? They lived near the time; had every opportunity to examine the evidence; were skilful and talented disputants; and if they could have denied the reality of the miracles they would have done it. It is scarcely possible to conceive of more conclusive proof that those miracles were really performed, and, if so, then the Lord Jesus was sent by God.

A division. Greek, "A schism." A separation into two parties.

(g) "How can a man" Jn 9:31, 3:2 (h) "And there was a division" Jn 7:12,43

1 Corinthians 11:18

Verse 18. For first of all. That is, I mention as the first thing to be reproved.

When ye come together in the church. When you come together in a religious assembly; when you convene for public worship. The word church here does not mean, as it frequently does with us, a building. No instance of such a use of the word occurs in the New Testament; but it means, when they came together as a Christian assembly; when they convened for the worship of God. These divisions took place then; and from some cause which it seems then operated to produce alienations and strifes.

I hear. I have learned through some members of the family of Chloe, 1Cor 1:11.

That there be divisions among you. Greek, as in the margin, Schisms. The word properly means a rent, such as is made in cloth, (Mt 9:16, Mk 2:21;) and then a division, a split, a faction among men, Jn 7:43, 9:16, 10:19. It does not mean here that they had proceeded so far as to form separate churches, but that there was discord and division in the church itself. 1Cor 1:10, 1Cor 1:11.

And I partly believe it. I credit a part of the reports; I have reason to think, that, though the evil may have been exaggerated, yet that it is true at least in part. I believe that there are dissensions in the church that should be reproved.

(b) "hear" 1Cor 1:11,12 (2) "divisions" "schisms"

1 Corinthians 12:25

Verse 25. That there should be no schism. Marg., Division. 1Cor 11:18. The sense here is, that the body might be united, and be one harmonious whole; that there should be no separate interests; and that all the parts should be equally necessary, and truly dependent on each other; and that no member should be regarded as separated from the others, or as needless to the welfare of all. The sense to be illustrated by this is, that no member of the church, however feeble, or illiterate, or obscure, should be despised or regarded as unnecessary or valueless; that all are needful in their places; and that it should not be supposed that they belonged to different bodies, or that they could not associate together, any more than the less honourable and comely parts of the body should be regarded as unworthy or unfit to be united to the parts that were deemed to be more beautiful and honourable.

Should have the same care. Should care for the same thing; should equally regard the interests of all, as we feel an equal interest in all the members and parts of the body, and desire the preservation, the healthy action, and the harmonious and regular movement of the whole. Whatever part of the body is affected with disease or pain, we feel a deep interest in its preservation and cure. The idea is, that no member of the church should be overlooked or despised; but that the whole church should feel a deep interest for, and exercise a constant solicitude over, all its members.

(2) "schism" "division"