John 9:37 Komentář

After Christ's departure out of the temple, in the close of the foregoing chapter, and before this happened which is recorded in this chapter, he had been for some time abroad in the country, it is supposed about two or three months; in which interval of time Dr. Lightfoot and other harmonists place all the passages that occur from Luk 10:17 to Luk 13:17. What is recorded in ch. 7 and 8 was at the feast of tabernacles, in September; what is recorded in this and the following chapter was at the feast of dedication in December, Joh 10:22. Mr. Clark and others place this immediately after the foregoing chapter. In this chapter we have, I. The miraculous cure of a man that was born blind (Joh 9:1-7). II. The discourses which were occasioned by it. 1. A discourse of the neighbours among themselves, and with the man (Joh 9:8-12). 2. Between the Pharisees and the man (v. 13-34). 3. Between Christ and the poor man (Joh 9:35-38). 4. Between Christ and the Pharisees (Joh 9:39 to the end).

And as Jesus passed by,.... The word "Jesus" is not in the Greek text, but is rightly supplied by us, as it is in the Vulgate Latin, and as the word "Christ" is in the Persic version; for of his passing from the temple, and by the multitude that were there, and on his way to the place he designed to make to, is this said, as appears from the close of the preceding chapter; though some think this is to be understood of his passing by at another time and place, since the preceding fact of the woman's being taken in adultery, and the discourse of our Lord with the Jews, were quickly after the feast of tabernacles; whereas the following ones, both in this, and the next chapter, seem to be at the feast of dedication, Joh 10:22, which was some months after: but it may be, that the parable of the sheep, though it runs in connection with what is said in this chapter, might be delivered then; or what follows, Joh 10:22, might be said at the feast of dedication, when the parable, and what is related here, might be delivered before, seeing there is so very strict a connection between this, and the preceding chapter; and the Ethiopic version is very express, rendering it, "and departing from thence"; that is, from the temple, at that time when the Jews took up stones to stone him: he saw a man which was blind from his birth; which man was an emblem of God's elect in a state of nature, who being conceived in sin, are transgressors from the womb, and so are alienated from the life of God through their ignorance and blindness: they are blind as to any true and spiritual knowledge of God in Christ; as to any true sight of sin, or sense of their own estate and condition; and with respect to Christ, and the way of peace, righteousness, and salvation by him; and as to the Spirit, and the operations of his grace, and with regard to the Scriptures, and the doctrines of the Gospel: and as Christ saw this man first, and not the man him, for he was blind, so Christ first looks upon his chosen ones with an eye of love and mercy, as he passes by them, and both enlightens and quickens them, Eze 16:6. He saw Matthew the publican first, as he passed along, and called him from the receipt of custom to be a follower of him, Mat 9:10.

And he said, Lord, I believe,.... He immediately found faith in his soul, and that in exercise, moving towards, and acting upon Christ, as the Son of God, and true Messiah, for everlasting life and salvation; and as soon as he did perceive it, he made an open and hearty profession of it: and he worshipped him: as God, with religious worship and adoration, not only trusting in him, but ascribing honour, glory, and blessing to him, which are due to God only, and not a creature.

(Hom. lix. 1) But the blind man did not yet know Christ, for before he went to Christ he was blind, and after his cure, he was taken hold of by the Jews: He answered and said, Who is He, Lord, that I might believe on Him? The speech this of a longing and enquiring mind. He knows not who He is for whom he had contended so much; a proof to thee of his love of truth. The Lord however says not to him, I am He who healed thee; but uses a middle way of speaking, Thou hast both seen Him.

"Jesus saith unto him, Thou hast both seen Him, and it is He that talketh with thee." He said not "I am He," but as yet in an intermediate and reserved manner, "Thou hast both seen Him." This was still uncertain; therefore He addeth more clearly, "It is He that talketh with thee."

Being asked upon whom it was proper to believe, Jesus points to Himself, and not simply by saying "It is I," but by saying that the Person Whom the other was looking at and by Whom he was being addressed, was the Son of God; in every way consulting beforehand our advantage, and in divers manners constructing aids towards a faith both free from error and unperverted, lest while thinking ourselves pious we might fall into the meshes of the net of the devil, by foolishly turning aside from the truth of the mystery. For even now some of those who think themselves Christians, not accurately understanding the scope of the Incarnation, have dared to separate from God. the Word that Temple which was for our sakes taken from woman, and have divided Him Who is truly and indeed One Son into two sons, even because He was made Man. For with great folly they disdain to acknowledge as probable that which the Only-Begotten disdained not even to do for our sakes. For He, being in the form of God, according to that which is written, counted it not a prize to be on an equality with God, but emptied Himself, taking the form of a servant, that He might become a Man like us, of course without sin: but they in their strange opinions find fault in a sort of way with His Divine and philanthropic design, and thrusting away the Temple taken from woman from the true Sonship as far as they can in their thoughts, they do not accept His humiliation: and conceiving an opinion far removed from the truth, they say that the Only-Begotten Son of God the Father, that is, the Word Begotten of His Essence, is One; and that the son born of woman is another again. Still, when the inspired Scripture proclaims the Son and Christ to be One, are they not full of all impiety who sever into two Him Who is truly and indeed One Son? For inasmuch as He is God the Word, He is thought of as distinct from the flesh; and inasmuch as He is flesh, He is thought of as distinct from the Word: but inasmuch as the Word of God the Father was made flesh, the two will cease to be distinct through their ineffable union and conjunction. For the Son is One and only One, both before His conjunction with flesh, and when He came with flesh; and by flesh we denote man in his integrity, I mean as consisting of soul and body. Certainly therefore on account of this pretence, with the greatest foresight, the Lord here again when asked, "Who is the Son of God?" did not say, '' It is I," for it would then perhaps have been possible for some ignorantly to suppose that the Word alone Who shone forth from God the Father was thereby signified; but showed Himself forth in the very manner which to some seems so doubtful, by saying: Thou hast seen Him, and also indicated that the Word Himself was dwelling in the flesh by speaking again and adding: And He it is that speaketh with thee. Thou seest therefore what a unity the Word possesses; for He makes no distinction but says that Himself is both that which presents itself to bodily eyes, and that which is known by speech. Certainly therefore it is altogether ignorant and impious to say as some inconsiderately do say: "O Christ's man," for being God He was made man without being severed from His Divinity, and is the Son also with flesh: for in these things is the most perfect confession and knowledge of faith in Him.

This He says to remind him of his cure, which had given him the power to see. And observe, He that speaks is born of Mary, and the Son is the Son of God, not two different Persons, according to the error of Nestorius: And it is He that talketh with thee.

Jesus answers: "He is the One whom you have seen and who is speaking with you." He did not say "It is I who healed you, who told you: go, wash," but speaks first in a veiled and unclear way, "you have seen Him," and then more clearly, "and He is speaking with you." The Lord, it seems, said "you have seen Him" intentionally, precisely in order to remind him of his healing and of the fact that he received the ability to see from Him.

1357 Because, as we read in Wisdom (6:16), "She," that is, Wisdom, "goes about seeking those worthy of her," Christ reveals himself to the man born blind, who desired her, when he says, You have seen him, and it is he who speaks to you. Here Christ is giving him a teaching of faith. First, he mentions the gift he received, saying you have seen him, that is, you, who did not see before, have now seen him. He is saying in effect that the man born blind received the ability to see from him: "Blessed are the eyes which see what you see" (Lk 10:23); "Lord, now let your servant depart in peace—for my eyes have seen your salvation" [Lk 2:29]. Secondly, the teaching itself is given when he says, It is he who speaks to you: "In these last days he has spoken to us by a Son" (Heb 1:2). These words refute the error of Nestorius, who said that in Christ the suppositum [or person] of the Son of God is different from the suppositum of the Son of man. They refute it because the one who spoke these words was born from Mary and was the son of man, and the very same one is the Son of God, as our Lord says. Therefore, there are two supposita [persons] in Christ, although the natures [the divine and the human] are not the same.

Account of the man who was born blind, Joh 9:1-5. Christ heals him, Joh 9:6, Joh 9:7. The man is questioned by his neighbors, Joh 9:8-12. He is brought to the Pharisees, who question him, Joh 9:13-17, and then his parents, Joh 9:18-23. They again interrogate the man, who, vindicating the conduct of Christ, is excommunicated by them, Joh 9:24-34. Jesus, hearing of the conduct of the Pharisees, afterwards finds the man, and reveals himself to him, Joh 9:35-38. He passes sentence on the obduracy and blindness of the Pharisees, Joh 9:39-41.

THE OPENING OF THE EYES OF ONE BORN BLIND, AND WHAT FOLLOWED ON IT. (John 9:1-41) as Jesus passed by, he saw a man which was blind from birth--and who "sat begging" (Joh 9:8).

Jesus said unto him, Thou hast both seen him--the new sense of sight having at that moment its highest exercise, in gazing upon "the Light of the world."