Jana 9:38 Komentarz

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 Jesus said, for judgment I am come into this world,.... The Syriac version reads, "for the judgment of this world I am come"; and with which agrees the Ethiopic version, "for the judgment of the world I am come into the world"; and the Arabic and Persic versions still more expressly, "to judge this world", or "the world, am I come"; which seems contrary to what Christ elsewhere says, Joh 3:17. Nor is the sense of the words that Christ came by the judgment of God, or the order of divine providence, or to administer justice in the government of the world, in a providential way, or to distinguish his own people from others, though all these are true; but either to fulfil the purpose and decree of God in revealing truth to some, and hiding it from others; or in a way of judgment to inflict judicial blindness on some, whilst in a way of mercy he illuminated others. So Nonnus interprets it of , a twofold "judgment", which is different the one from the other. That they which see not, might see; meaning, not so much corporeally as spiritually, since in the opposite clause corporeal blindness can have no place; for though Christ restored bodily sight to many, he never took it away from any person. The sense is, that Christ came as a light into the world, that those who are in the darkness of sin, ignorance, and unbelief, and who are sensible of the same, and desire spiritual illuminations, as this man did, might see what they are by nature, what need they stand in of him, and what fulness of grace, life, righteousness, and salvation, there is in him for them. And that they which see might be made blind; that such who are wise and knowing in their own conceit, who fancy themselves to have great light and knowledge, to have the key of knowledge, and to have the true understanding of divine things, and to be guides of the blind, such as the Scribes and Pharisees, might be given up to judicial blindness and hardness of heart, so as to shut their eyes, and harden their hearts against the Gospel, and the truths of it, and which was in judgment to them: such different effects Christ and his Gospel have, as to illuminate and soften some, and blind and harden others; just as some creatures, as bats and owls, are blinded by the sun, whilst others see clearly by the light of it; and as that also has these different effects to soften the wax, and harden the clay; see Isa 6:9.

Worship follows faith, and faith is confirmed by power. But if you say that believers also know, they know from what they believe; and vice versa, they believe from what they know. We know God from his power. We, therefore, believe in him who is known, and we worship him who is believed.

"He saith, Lord, I believe; and he worshiped Him." He said not, "I am He that healed thee, that bade thee, Go, wash in Siloam"; but keeping silence on all these points, He saith, "Dost thou believe on the Son of God?" and then the man, showing his great earnestness, straightway worshiped; which few of those who were healed had done; as, for instance, the lepers, and some others; by this act declaring His divine power. For that no one might think that what had been said by him was a mere expression, he added also the deed.

(Hom. lix. 1) He adds the deed to the word, as a clear acknowledgment of His divine power. The Lord replies in a way to confirm His faith, and at the same time stirs up the minds of His followers: And Jesus said, For judgment have I come into this world.

(Tr. xliv. 15) First, He washes the face of his heart. Then, his heart's face being washed, and his conscience cleansed, he acknowledges Him as not only the Son of man, which he believed before, but as the Son of God, Who had taken flesh upon Him: And he said, Lord, I believe. I believe, is a small thing. Wouldest thou see what he believes of Him? And falling down, he worshipped Him. (Vulgate)

Quick to make a confession, I mean as regards his faith, and warm in showing piety, is the man who had been blind. For when he knew that the One present with him and visible to his eyes was truly the Only-Begotten Son, he worshipped Him as God, although beholding Him in the flesh without the glory which is really God-befitting. But having had his heart illumined by Christ's indwelling power and authority, he advances to wise and good thoughts by fair reasoning, and beholds the beauty of His Divine and Ineffable Nature; for he would not have worshipped Him as God unless he believed Him to be God, having been prepared and led thus to think by what had happened unto himself, even the miraculously accomplished marvellous deed. And since we transferred all the circumstances connected with the blind man to the history of the Gentiles, let us now speak again concerning this. For see, I pray you, how he fulfils by the prefiguring of the worship in spirit the type to which the Gentiles were conducted by their faith. For it was the custom for Israel to serve the Lord of all according to the bidding of the Law, with sacrifices of oxen and incense and with offerings of other animals; but the faithful among the Gentiles know not this manner of service but were turned to the other, that is, the spiritual, which God says is truly and especially dear and sweet to Him. For He says: I will not eat the flesh of hulls, neither will I drink the blood of goats. And in preference He bids us offer the sacrifice of thanksgiving, that is, worship with song, to celebrate which the Psalmist through faith in the Holy Spirit sees that all the Gentiles would go up, and says as if to our Lord and Saviour: All the earth shall worship Thee, and shall sing unto Thee; yea they shall sing to Thy name. Moreover, Our Lord Jesus Christ Himself shows the spiritual to be better than the legal service, when He says to the woman of Samaria: Woman, believe Me, the hour cometh, when neither in this mountain, nor in Jerusalem, shall ye worship the Father. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: for such doth the Father seek to be His worshippers. God is a Spirit, and they that worship Him must worship Him in spirit and truth. And if we rightly think, we shall conclude that the holy angels also are distinguished by this kind [of service], presenting unto God such worship as a sort of spiritual offering. For instance when the Spirit gave command to those above to bring God-befitting honour to the Firstborn and Only-Begotten, He says: And let all the angels of God worship Him. Moreover the Divine Psalmist called us to do this, saying: O come let us worship and fall down before Him. And it would not be difficult to treat of this matter at great length; but putting a convenient limit to our words, we will abstain from bringing forward any more arguments for the present. Except that we will once more repeat that the man who had been blind admirably carries out the type of the service of the Gentiles, making his worship the close companion of his confession of faith.

An example to us, not to pray to God with uplifted neck, but prostrate upon earth, suppliantly to implore His mercy.

And he immediately believes and in deed reveals a faith that is fervent and true, worships and by action confirms the word, that he glorifies Him as God because the law commands to worship God alone (Deut. 6:13). Note, if you will, that this miracle was also accomplished in a spiritual sense. Blind was every man in general from birth, that is, from subjection to birth, with which corruption is joined, for from the time we were condemned to death and to multiplication through passionate birth, from that time a kind of thick cloud spread over our mental eyes, and perhaps that "garment of skin" which Holy Scripture mentions (Gen. 3:21). Blind was, in particular, the pagan people. And they were blind from birth. For example, the Greeks, because they deified what is born and corruptible, became blind, according to the saying: "Their foolish heart was darkened" (Rom. 1:21). Likewise the wise men (magi) of Persia spent their lives in discussions about birth and birthdays. This blind man, that is, every person in general, or the Gentiles in particular, Jesus "saw." Since the blind man could not see the Creator, He, out of the compassion of His mercy, Himself "visited us, the Dayspring from on high" (Luke 1:78). How did He see him? "Passing by," that is, not while being in heaven and, in the words of the prophet, bowing down "from heaven and looking upon all the sons of men" (Ps. 13:2), but having appeared on earth. And in another sense: "passing by" He saw the Gentiles, that is, He did not come to them primarily. For He came "to the lost sheep of the house of Israel" (Matt. 15:24), and then, as if in passing, He also looked upon the Gentiles, sitting in the darkness of complete ignorance. How does He heal blindness? By spitting on the ground and making clay. For whoever believes that the Word descended into the holy Virgin like a drop falling upon the earth, that person will anoint his spiritual eyes with clay made from spittle and earth, that is, with the one Christ, composed of Divinity — of which the drop and the spittle serve as a sign (symbol) — and Humanity, of which the earth serves as a sign, from which is the body of the Lord. Will the healing stop at faith? No; one must also go to Siloam, the fountain of baptism, and be baptized into the One who was Sent, that is, Christ. For all of us who were spiritually baptized were baptized into Christ. And whoever is baptized will after this be subjected to temptations as well. Perhaps for the sake of Christ who healed him, he will be "brought before kings and governors" (Luke 21:12). Therefore one must be firm and stand unwavering in confession; not deny out of fear, but, if need be, become both excommunicated and cast out of the synagogue, according to what was said: "you will be hated by all for My name's sake" (Matt. 24:9), and "they will put you out of the synagogues" (Jn. 16:2). If people who are hostile to the truth drive out the one who confesses it and remove him from what is holy and precious to them, that is, from wealth and glory, then Jesus will find him, and when he is dishonored by his enemies, he will be especially honored by Christ with knowledge and a more thorough faith. For then he will worship Christ most of all as the Man who is seen and as the true Son of God. For the Son of God is not one person and the Son of Mary another, as Nestorius impiously blasphemed, but One and the Same is Son of God and Son of Man. Look. When the man who was once blind asked, "Who is the Son of God, that I may believe in Him?" the Lord answered, "It is He whom you have seen and who is speaking with you." And who was speaking, if not He who was born of Mary? Yet He is also the Son of God — not one and another. Therefore holy Mary is truly the Theotokos. For She gave birth to the Son of God who became flesh, undivided and One in two natures, who is Christ the Lord.

1358 Then when the Evangelist says, he said, Lord, I believe, we see the devout faith of the man born blind. And first, he professes with his lips the faith in his heart, saying, Lord, I believe: "Man believes with his heart and so is justified, and he confesses with his lips and so is saved" (Rom 10:10). Secondly, he shows it in his conduct, and he worshipped him. This shows that he believes in the divine nature of Christ, because those whose consciences have been cleansed know Christ not only as the son of man, which was externally obvious, but as the Son of God, who had taken flesh: for adoration is due to God alone: "You will adore the Lord, your God" [Dt 6:13].

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.

And he said, Lord, I believe - That is, I believe thou art the Messiah; and, to give the fullest proof of the sincerity of his faith, he fell down before and adored him. Never having seen Jesus before, but simply knowing that a person of that name had opened his eyes, he had only considered him as a holy man and a prophet; but now that he sees and hears him he is convinced of his divinity, and glorifies him as his Savior. We may hear much of Jesus, but can never know his glories and excellencies till he has discovered himself to our hearts by his own Spirit; then we believe on him, trust him with our souls, and trust in him for our salvation. The word κυριε has two meanings: it signifies Lord, or Sovereign Ruler, and Sir, a title of civil respect. In the latter sense it seems evidently used in the 36th verse, because the poor man did not then know that Jesus was the Messiah; in the former sense it is used in this verse - now the healed man knew the quality of his benefactor.

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).

he said, Lord, I believe: and he worshipped him--a faith and a worship, beyond doubt, meant to express far more than he would think proper to any human "prophet" (Joh 9:17) --the unstudied, resistless expression, probably of SUPREME faith and adoration, though without the full understanding of what that implied.