John 9

1 as [Jesus] passed by. On His way out of the Temple, viii. 59.

2. Who did sin, etc.? On the prevalent opinion that special affliction is the fruit of special sin, see Introduction to Job, and note on Luke xiii. 2. It is as if the disciples had reasoned: “May not such passages as Exod. xx. 5 involve a principle of universal application; for do we not constantly see the child suffering the ill consequences of the sins of ‘his parents’? Or may there be some truth in the notion of the soul’s pre-existence, which many Gentiles hold, and which the Rabbis are beginning partially to admit? Or are the man’s own foreseen sins being punished by anticipation?” The questioners evidently have no definite opinion, and eagerly ask to have their doubts removed.

3. Neither hath this man sinned, etc. Do not seek the cause of this man’s blindness in any of his own or his parents’ sins. Think of it rather as designed to display God’s power and grace, and to illustrate my office as “the Light of the World.” Such cases urge me to use diligently the short time I have on earth in dispensing the blessings I came to bestow" (4, 5).

4. I must work. The lesson is for the disciples also. the night cometh. Spoken in relation to earthly labour. These words in Greek (ἔργεται νύξ) are on the sundial in Sir Walter Scott’s garden at Abbotsford.

6 made clay. Our Lord occasionally employed outward means in working a miracle. In this case He employed more than in others. The reason for this we are not told; but it certainly served to test the man’s faith, and to make the miracle more public: see note on Mark vii. 33. There was express tradition against the application of spittle to the eyes on the sabbath day.

7. Siloam. See notes on Neh. iii. 15; Isa. viii. 6; Luke xiii. 4; and Macalister (Century of Excavation in Palestine, passim). The Hebrew

13 the Pharisees. The Jewish rulers, who were mostly “Pharisees.” This seems to have been a formal meeting either of the Sanhedrin or of one of the inferior courts (“Synagogue Councils”), having power to summon witnesses, and to pronounce excommunication (18, 24, 34).

16. Others. These “others” were probably a few among the rulers, like Nicodemus and Joseph of Arimathaea.

17. What sayest thou, etc.? That is, What sayest thou of him, as to his opening thine eyes? They probably hoped to elicit something on which they could raise an objection. But the reply, “He is a messenger of God,” is so simply natural, that they can say nothing against it; they therefore try to disprove the fact of the miracle.

22 put out of the synagogue. That is, “be excommunicated.”

24. Give God the praise. Rather, “Give glory to God” (R.V.). A solemn adjuration to remember God’s presence and to speak the truth (as in Josh. vii. 19). The thought is, that dishonour had been done to God, and amends must now be made. There may be also an appeal to the man to ascribe his cure to God, and not to “a sinner”: cp. 1 Sam. vi. 5; Jer. xiii. 16; Luke xvii. 18.

27. Will ye also be, etc.? More exactly, as R.V., “Would ye also become,” etc.? He sees that truth is not their object, and answers them ironically.

28 we are Moses’ disciples. For their boast in Moses and his miracles, see v. 45-47; vi. 30-32.

30. Why herein, etc. Why truly this is “the marvel” (R.V.)—the wonderful thing in the whole matter—that you, who undertake, according to your office, to distinguish true from false prophets, should not be able to discern with whose power One has come who gives sight to a man born blind!

31 a worshipper of God. “A devout man.” 32 born blind. Such blindness was universally regarded as absolutely incurable.

33. If this man were not of God, etc. If he were not commissioned by God, “he could do nothing” miraculous.

34 born in sins. See note on ver. 2. Here, as in other cases, the forcible reasoning of honesty and common sense is resented by Pharisaic arrogance, as an invasion of authority; and, as it cannot be refuted, it is met by reviling and persecution. The Pharisees subsequently resort at once to violence in place of argument: see xi. 47, 53.

cast him out. See note on ver. 22. 35 the Son of God. The weight of the best MSS. is in favour of reading “the Son of Man.” If our Lord here used His customary title in speaking of Himself, “the Son of Man,” the meaning would be, “Dost thou cast thyself with complete trust on Him who gathers up in Himself, who bears and who transfigures all that belongs to man?” (Westcott).

37 seen. Jesus does not say, “I am He”; but, referring to the new and precious power which He had conferred on the man, says, “Thou hast sees Him.”

39. And Jesus said, etc. For “might” in this verse R.V. reads, more accurately, “may.”

For Judgement, etc. “Judgement” is not the great object for which Christ came (see xii. 47); but it is a necessary result: cp. Matt. x. 34; Luke ii. 34, 35. The truth which enlightens and sanctifies those who receive it, becomes the means of blinding those who reject it: see 2 Cor. ii. 16. Cp. Shakespeare:

“But when we in our viciousness grow hard

… the wise gods seal our eyes;

… make us

Adore our errors; laugh at us, while we strut To our confusion” (Antony and Cleopatra, iii. 11).

40. Are we blind also? Lit., “Surely we also are not blind?” They adopt the figurative language of our Lord, and resent its application to themselves.

41. If ye were blind. If ye were conscious of your blindness, as in ver. 39.

blessing is threefold: first, safety; secondly, freedom in “going in and out”; and thirdly, rich pasture, i.e., Divine sustenance and support: cp. Numb. xxvii. 16, 17.