John 9:20 Kommentar

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.

His parents answered them, and said,.... What follows, which contains distinct answers to the several questions: and to the first they reply very freely, and with great confidence, we know that this is our son; for though his receiving his sight made a considerable alteration in him, yet his features were the same; and there might be some marks in his body, which they were acquainted with, by which they knew assuredly he was their son: and if even the neighbours, though they disagreed about him, yet some of them knew him to be the same person that had been blind and begged, then much more his parents; and even those who said it was not he, yet they owned he was like him: and with respect to the second question they answer, and that he was born blind: this they were ready to attest, and did attest.

"We know that this is our son, and that he was born blind; but by what means he now seeth we know not, or who hath opened his eyes we know not; he is of age, he shall speak for himself." By making him to be worthy of credit, they begged off themselves; "He is not a child, say they, nor incapable, but able to testify for himself."

They acknowledge as true that which was in no wise doubtful and for which it was hardly likely they would suffer anything disagreeable; for they say that they recognise their own offspring, and do not deny what really was the case at his birth, but distinctly affirm that he was born with the affliction. Nevertheless they shrink from relating the miracle, leaving the nature of the deed to speak for itself, and maintaining that it would be much more suitable to put the question as to how he had been healed to their son himself. Fear of danger is certainly a powerful motive to turn men aside from what it befits them to do. Being greatly alarmed by the harshness of the Pharisees, they do not observe that which is somewhere well said: Strive for the truth unto death. It is likely that they did suffer something of another sort; for the poor man is always timid, and, losing through, his poverty the power to offer bold resistance, often takes refuge in an unwilling silence, and a forced acquiescence: as if already completely crushed in spirit by the vexation of poverty, he seems insensible to being burdened with other misfortunes. We suspect that the parents of the blind man suffered something of this sort, even though their answer on the whole is composed with great plausibility. For every one would agree that the recognition of the man as their son was a matter as to which it was far more reasonable to interrogate them than the man himself, whereas the question as to the Physician was one not so much, for the parents to answer as for him who had experienced the benefit of the wonderful operation. Thus they distinctly acknowledge what they know, inasmuch as they are fairly called upon for this; but what he could tell more truly, since he had the more accurate knowledge, about that they call upon him to give information. And it is not without Divine guidance. I think, that they added to their speech the words: He is of age. For this too seems to indicate the impiety of the Pharisees. Because, if he that received sight was qualified by his time of life to form a sound opinion; when he relates the miracle and how he was treated, he will not speak with the mind of a boy, but with an understanding now well matured, and probably able to support by argument those speakers with whom he agrees. This then will of necessity tend to show the utterly shameless incredulity of the Pharisees. For behold! they will believe neither the neighbours nor the blind man himself, although it is not with an immature intellect that he gives evidence, nor on account of a boyish understanding does he easily glide into falsehood; but he is of age, a fact which prevents his being ignorant of the nature of affairs.

The Pharisees posed three questions to the parents of the blind man: 1) is this their son? 2) was he born blind? and 3) how did he come to see? To the first two questions they answer affirmatively, that this is their son and that he was blind.

1333 Then, the answer of his parents is given (v 20). The Pharisees had asked about three things; they answer firmly about two and in regard to the third they refer them to their son. First, they admit the first, namely, that he is their son; so they say, we know that this is our son. They also admit the second when they add, and that he was born blind. This shows that the truth always conquers what is false, as we read in the apocryphal 3 Esdras (3:13): "Truth conquers all." Yet as to the third question, how their son sees, they answer, but how he now sees we do not know. They reply, secondly, about the person who gave him his sight, now do we know who opened his eyes. They answer this way because the question was directed against the one who gave sight to their son, and so they refer this to their son, saying, Ask him, he is of age. This was like saying: He was born blind, not mute; thus he can speak for himself in this matter. The testimony about this miracle was from several sources so as to make it more believable: the parents told what they knew, and their blind son confirmed that he had been cured.

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).