(1) And as Jesus passed by.--Better, And. as He was passing by. The words are immediately connected with those of the preceding verse, "and went out of the Temple." It was then, as He was leaving the Temple to escape the fury of His enemies who had taken up stones to cast at Him, and was passing by. the place where the blind man was, that His eye fell upon him. The day was the Sabbath of the preceding discourse, now drawing to its close. (Comp. John 9:4; John 9:14, and John 8:12.) The place was probably some spot near the Temple, perhaps one of its gates. We know that beggars were placed near these gates to ask alms (Acts 3:2), and this man was well known as one who sat and begged (John 9:8).
A man which was blind from his birth.--The fact was well known, and was probably publicly proclaimed by the man himself or his parents (John 9:20) as an aggravation of his misery, and as a plea for the alms of passers by. Of the six miracles connected with blindness which are recorded in the Gospels, this is the only case described as blindness from birth. In this lies its special characteristic, for "since the world began, was it not heard that any man opened the eyes of one that was born blind" (John 9:32).
(8)The Lord confirms by a sign the declaration that he is the Light of the world, by giving eyesight as well as light. That which had been proclaimed as a great truth of his Being and mission, viz. that he was the Light of the world, was now to be established and confirmed to the disciples by a signal miracle. The "higher criticism" finds explanation of this and other similar miracles at Bethsaida and Jericho, in the prophecy of Isaiah 42:19; Isaiah 43:8; Isaiah 35:5; Isaiah 29:18. Volkmar holds that the story of Zacchaeus is thus rewritten! Thoma thinks that we have a spiritualization of the "miracle" on Saul of Tarsus. It would be waste time to point out the differences which are patent to the simplest criticism. Verse 1. - And - the καί suggests relation both in subject-matter, in time, place, occasion, and theme, with that which had preceded - as Jesus was passing by, going along his way, he saw a man blind from birth (cf. ἐκ κοιλίας μητρὸς αὐτοῦ, Acts 3:2; Acts 14:8). He was obviously a well-known beggar, who had often proclaimed the fact that he was blind from birth (see ver. 8). Such a condition and history rendered the cure more difficult and hopeless in the view of ordinary professors of the healing art, and the juxtaposition of such a symbolic fact with the near activity of those who were boasting of their Abrahamic privilege and their national and mere hereditary advantages, is one of the instances of the unconscious poesy of the gospel history. There he sits, the very type of the race which says, "We see," but which to Christ's eye was proclaiming its utter helplessness and blindness, not asking even to be illumined, and revealing the fundamental injury done to the very race and nature of man, and calling for all the healing power that he had been sent into the world to dispense. The man who had been struck blind, or whose eyesight had been slowly dosed by disease, became the type of the effect of special sins upon the character and life; thus e.g., vanity conceals radical defects and weaknesses; pride hides from the sinner's own view his own transgressions; temporary blindness to great faults is one of the symptoms of gross sin like David's, and prejudice is proverbially blind and deaf; but here is a man who is nothing less than the type of a congenital bias to evil, of hereditary damage done to human nature. Unless Christ can pour light upon those who are born blind, he is not the Savior the world needs.
9:1-7 Christ cured many who were blind by disease or accident; here he cured one born blind. Thus he showed his power to help in the most desperate cases, and the work of his grace upon the souls of sinners, which gives sight to those blind by nature. This poor man could not see Christ, but Christ saw him. And if we know or apprehend anything of Christ, it is because we were first known of him. Christ says of uncommon calamities, that they are not always to be looked on as special punishments of sin; sometimes they are for the glory of God, and to manifest his works. Our life is our day, in which it concerns us to do the work of the day. We must be busy, and not waste day-time; it will be time to rest when our day is done, for it is but a day. The approach of death should quicken us to improve all our opportunities of doing and getting good. What good we have an opportunity to do, we should do quickly. And he that will never do a good work till there is nothing to be objected against, will leave many a good work for ever undone, Ec 11:4. Christ magnified his power, in making a blind man to see, doing that which one would think more likely to make a seeing man blind. Human reason cannot judge of the Lord's methods; he uses means and instruments that men despise. Those that would be healed by Christ must be ruled by him. He came back from the pool wondering and wondered at; he came seeing. This represents the benefits in attending on ordinances of Christ's appointment; souls go weak, and come away strengthened; go doubting, and come away satisfied; go mourning, and come away rejoicing; go blind, and come away seeing.
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, John 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, John 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, Ezekiel 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, Matthew 9:10.
A man which was blind from his birth.--The fact was well known, and was probably publicly proclaimed by the man himself or his parents (John 9:20) as an aggravation of his misery, and as a plea for the alms of passers by. Of the six miracles connected with blindness which are recorded in the Gospels, this is the only case described as blindness from birth. In this lies its special characteristic, for "since the world began, was it not heard that any man opened the eyes of one that was born blind" (John 9:32).
(8) The Lord confirms by a sign the declaration that he is the Light of the world, by giving eyesight as well as light. That which had been proclaimed as a great truth of his Being and mission, viz. that he was the Light of the world, was now to be established and confirmed to the disciples by a signal miracle. The "higher criticism" finds explanation of this and other similar miracles at Bethsaida and Jericho, in the prophecy of Isaiah 42:19; Isaiah 43:8; Isaiah 35:5; Isaiah 29:18. Volkmar holds that the story of Zacchaeus is thus rewritten! Thoma thinks that we have a spiritualization of the "miracle" on Saul of Tarsus. It would be waste time to point out the differences which are patent to the simplest criticism. Verse 1. - And - the καί suggests relation both in subject-matter, in time, place, occasion, and theme, with that which had preceded - as Jesus was passing by, going along his way, he saw a man blind from birth (cf. ἐκ κοιλίας μητρὸς αὐτοῦ, Acts 3:2; Acts 14:8). He was obviously a well-known beggar, who had often proclaimed the fact that he was blind from birth (see ver. 8). Such a condition and history rendered the cure more difficult and hopeless in the view of ordinary professors of the healing art, and the juxtaposition of such a symbolic fact with the near activity of those who were boasting of their Abrahamic privilege and their national and mere hereditary advantages, is one of the instances of the unconscious poesy of the gospel history. There he sits, the very type of the race which says, "We see," but which to Christ's eye was proclaiming its utter helplessness and blindness, not asking even to be illumined, and revealing the fundamental injury done to the very race and nature of man, and calling for all the healing power that he had been sent into the world to dispense. The man who had been struck blind, or whose eyesight had been slowly dosed by disease, became the type of the effect of special sins upon the character and life; thus e.g., vanity conceals radical defects and weaknesses; pride hides from the sinner's own view his own transgressions; temporary blindness to great faults is one of the symptoms of gross sin like David's, and prejudice is proverbially blind and deaf; but here is a man who is nothing less than the type of a congenital bias to evil, of hereditary damage done to human nature. Unless Christ can pour light upon those who are born blind, he is not the Savior the world needs.
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, Ezekiel 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, Matthew 9:10.