Juan 9:27 Comentario

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.

Then they reviled him,.... Called him an impertinent, saucy, impudent fellow, for talking in this pert manner to them, the great sanhedrim of the nation; or, as the Vulgate Latin version reads, they cursed him; they thundered out their anathemas against him, and pronounced him an execrable and an accursed fellow: and said, thou art his disciple; for they looked upon it a reproach and scandal to be called a disciple of Jesus of Nazareth; though there is nothing more honourable than to be a follower of him the Lamb whithersoever he goes: wherefore these Jews threw off what they thought a term of reproach from themselves to the blind man; and perhaps they might say this to ensnare him, hoping that he would own himself to be a disciple of Jesus, and profess him to be the Christ, that they might, according to their own act, excommunicate him. The Vulgate Latin, Persic, and Ethiopic versions read, "be thou his disciple"; if thou wilt, we despise the character; far be it from us that we should be followers of him: but we are Moses's disciples. Thus they preferred Moses to Christ, and chose to be the disciples of Moses the servant, rather than of Christ the Son; though indeed they were not the genuine disciples of Moses; for if they had, they would have been the disciples of Christ, and believers in him, since Moses wrote and testified of him: they might indeed be so far the disciples of Moses, or of his law, since they sought for righteousness and justification by obedience to his law. This was a phrase in use among the Jews: so the Targumist (i) on Num 3:2 says, "these are the names of they sons of Aaron the priests, , "the disciples of Moses", the master of the Israelites;'' particularly the Pharisees, as here, claimed this title to themselves: for it is said (k), "all the seven days (before the day of atonement) they delivered to him (the high priest) two of the disciples of the wise men, to instruct him in the service (of that day), who were, , "of the disciples of Moses", in opposition to the Sadducees:'' from whence it appears, that these disciples of Moses were of the sect of the Pharisees, who assumed this character as peculiar to themselves; sometimes they call themselves the disciples of Abraham, though the description they give of such, by no means belongs to them; See Gill on Joh 8:39. They say (l), "whoever has three things in him, is , "of the disciples of Abraham" our father, and who has three other things is of the disciples of Balaam the wicked: he that has a good eye, (beneficence, or temperance, or contentment,) a lowly spirit, and an humble soul, he is of "the disciples of Abraham" our father; but he that has evil eye, and a proud spirit, and a large soul (lustful or covetous), is of the disciples of Balaam.'' This last character best agrees with those very persons, who would be thought to be the disciples of Abraham and of Moses. (i) Jonathan ben Uzziel in ib. (k) T. Bab. Yoma, fol. 4. 1. (l) Pirke Abot, c. 5. sect. 19.

"What did he to thee? How opened he thine eyes?" What was his reply? Having conquered and cast them down, he no longer speaks to them submissly. As long as the matter needed enquiry and arguments he spake guardedly, while he supplied the proof; but when he had conquered and gained a splendid victory, he then takes courage, and tramples upon them. What saith he? "I have told you once, and ye did not hear; wherefore would ye hear it again?" Seest thou the bold-speaking of a beggar towards Scribes and Pharisees? So strong is truth, so weak is falsehood. Truth, though she take hold but of ordinary men, maketh them to appear glorious; the other, even though it be with the strong, shows them weak. What he saith is of this kind: "Ye give no heed to my words, therefore I will no longer speak or answer you continually, who question me to no purpose, and who do not desire to hear in order to learn, but that you may insult over my words." "Will ye also be His disciples?" Now he hath ranked himself among the band of disciples, for the "will ye also?" is the expression of one who is declaring himself to be a disciple. Then he mocked and annoyed them abundantly. For since he knew that this struck them hard, he said it, wishing to upbraid them with exceeding severity; the act of a soul courageous, soaring on high and despising their madness, pointing out the greatness of this dignity, in which he was very confident, and showing that they insulted him who was a man worthy to be admired, but that he took not the insult to himself, but grasped as an honor what they offered as a reproach.

"Then said they to him again, What did he to thee? how opened he thine eyes? He answered them, I have told you already, and ye did not hear: wherefore would ye hear it again?" See how bold one becomes who is filled with light; see how the blind was not afraid of the Jews his parents fear. To wit, they interrogated him as to what good they might gain from his answers; not, of course, that they might themselves receive sight, but that they might draw him to say something that might furnish them with the means of accusing him, namely Christ, because he made clay and anointed the blind man's eyes. "Will ye also be his disciples?" What means this "also," save as if he said, Already I am: will ye also be? Contumely to them, health to the man.

(Tr. xliv. s. 11) Will ye also? i. e. I am already, do ye wish to be? I see now, but do not envy (video, non invideo). He says this in indignation at the obstinacy of the Jews; not tolerating blindness, now that he is no longer blind himself.

Would ye also become His disciples? He has now confessed distinctly, and without any evasion, that he has been made a disciple, if not by argument yet in consequence of the marvellous deed; and has become a believer, accepting his miraculous sight in the place of instruction. For when he said to them: Would ye also become His disciples? he as it were revealed his own condition of mind, that he was not only willing to become, but actually had already become, a disciple. And in some degree even before he had fulness of faith, acting upon the precept: Freely ye received, freely give, he was prepared at once and very unselfishly to communicate his advantages to them. He affirms unhesitatingly and often his account of the marvellous deed, if they had only considered his narrative really as instruction. He certainly therefore observed in an excellent way that in the Book of Proverbs: He speaketh in the ears of them that hear. It seems probable that some deep and hidden meaning is obscurely intimated in these words of his, and I will briefly state what it is. There were some of the magistrates who recognised that the Wonder-worker was in truth Christ, but keeping their knowledge of Him buried (so to speak) within their hearts, they as yet were unsuspected by the majority of their companions. And our witness will be the wise Evangelist himself, where he says that the rulers knew that He was the Christ, hut hecause of the Pharisees they did not confess it. The proofs of this will be strengthened also to some extent by Nicodemus, boldly exclaiming and saying to Our Lord Jesus Christ: Rabbi, we know that Thou art a Teacher come from God, and that no man can do these signs that Thou doest, except God be with Him. Certainly therefore some of the rulers knew, and the report of this was spread abroad throughout all Jerusalem. The majority of the Jews suspected that the rulers knew, but were determined not to confess it through malice and envy; and that this also is true, we will show from the evangelical writings themselves. For the blessed John himself somewhere says that Jesus stood teaching in the very temple and explaining things which, at least to the understanding of His hearers, seemed to be breaking the law. And when the magistrates of the Jews did not proceed at all against Him, nay, did not venture so much as to say: "O fellow, cease teaching what does not harmonize with our ancient laws," they brought suspicion on themselves among the multitudes as we have just observed. Thus for instance it is written: Some of them of Jerusalem said, Is not this He Whom they seek to kill? And lo, He speaketh openly and they say nothing unto Him. Can it he that the rulers know that this is the Christ? Surely he all but says, "Those whose lot it is to be leaders know that He is indeed the Christ; see, although they are generally considered to be desirous of killing Him, He is speaking with very great boldness and they do not rebuke Him even so much as by words." Accordingly, this suspicion being spread abroad through all Jerusalem, the blind man had at some time heard it, and had this report about these men ringing in his ears. Gracefully therefore reproving them, as we may suppose, he says: "Surely it is to no purpose that ye bid me again utter the same words and again speak the praise of the marvellous deed: or do ye indeed consider the narrative a pleasure, thirsting even now for instruction from Him, although, overcome by fear of others, ye allow ungrateful cowardice to stand in the way of such excellent knowledge?"

He answered them, I told yon even now, and ye did not hear: wherefore would ye hear it again? It seems superfluous now, he says, to tell the story over again to an incredulous audience, and it is useless for you to inquire so often concerning these things, when you do not gain anything whatever, although you learn and have conclusive evidence. But you bid me now again reiterate the same words for no good purpose, as experience proclaims. For hereby the man who had been healed thoroughly convicts the Pharisees of unreasonableness, of turning away their ears from the truth, as it is written, not being laudably angry at the law being broken, but by these questions bidding him who wished to speak well of the Wonder-worker to appear in the character of an accuser, rather than accepting him as an admirer. For this was in truth their aim, since the transgression of the law was altogether a matter of indifference to them, and passed over as quite unimportant. On this account they set aside just judgment and were only bent on gratifying their prejudice; forgetting God, Who says: The priest's lips shall guard judgment and they shall seek the law at his mouth.

He reveals his own state of mind that he was not only willing to become, but actually had already become, a disciple.

He answered them with reproach: "I do not wish to speak with you any longer, for I have told you many times, and you did not listen." Then, what could especially sting them, he adds: "Do you also want to become His disciples?" Clearly, he himself desires to be His disciple. Jesting and laughing at them, he says this calmly; and this shows a bold and fearless soul, not afraid of their fury.

1340 Now the man's answer is given. The man born blind, because he really had received his sight, answers them further, not timidly, but with boldness. He first belittles the repeated questioning of the Pharisees, saying, I have told you already and you would not listen. Why do you want to hear it again? This was like saying: I told you once. Why do you want to hear it again? That's foolish! It looks like you are not paying attention to what I am saying. So, I have nothing further to say to you because your questioning is useless, and you want to cavil rather than learn. "He who tells a story to a fool tells it to a drowsy man; and at the end he will say: 'What is it'" (Sir 22:8). Secondly, he mocks the presumptuous intention of the Pharisees, saying, Do you too want to become his disciples? When someone carefully investigates a matter, he does so either with a good intention, to accept it, or with an evil intention, to condemn it. Now because the Pharisees were carefully investigating this, and because the man born blind did not dare impute an evil intention to them, he takes the alternative, saying, Do you too want to become his disciples? He means by this: If you are not investigating this maliciously, you therefore wish to join him: "Can the Ethiopian change his skin or the leopard his spots? Then also you can do good who are accustomed to do evil" (Jer 13:23). As Augustine says: The one who had received his sight gladly desired to give them light. Thus, he significantly says, you too, implying that he himself was a disciple. He is saying in effect: Do you want to become his disciples as I am? I already see, and do not envy your coming to the light. And as Chrysostom says, from the steadfastness of the blind man we can see how strong truth really is, for when it convinces the lowly, it makes them noble and strong. And we can see how weak is a lie, which even if it is maintained by the powerful, shows and makes them weak.

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.

I have told you already - So he did, Joh 9:15. And did ye not hear? Ye certainly did. Why then do you wish to hear it again? Is it because ye wish to become his disciples? The poor man continued steady in his testimony; and, by putting this question to them, he knew he should soon put an end to the debate.

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).

I have told you already . . . will ye also be his disciples?--In a vein of keen irony he treats their questions as those of anxious inquirers, almost ready for discipleship! Stung by this, they retort upon him as the disciple (and here they plainly were not wrong); for themselves, they fall back upon Moses; about him there could be no doubt; but who knew about this upstart?