John 9:29

The parents having referred the Pharisees to the healed man himself, they summon him a second time: Then again called they the man that was blind. They do not openly say now, Deny that Christ has healed you, but conceal their object under the presence of religion: Give God the praise, i.e. confess that this man has had nothing to do with the work.

Deny that you have received the benefit. This is not to give God the glory, but rather to blaspheme Him.

They wished him to give glory to God, by calling Christ a sinner, as they did: We know that this man is a sinner.

Why then did you not convict Him, when He said above, Which of you convinces Me of sin?

The man, that he might neither expose himself to calumny, nor at the same time conceal the truth, answers not that he knew Him to be righteous, but, Whether He is a sinner or no, I know not.

But how comes this, whether He be a sinner, I know not, from one who had said, He is a Prophet? Did the blind fear? far from it: he only thought that our Lord’s defense lay in the witness of the fact, more than in another’s pleading. And he gives weight to his reply by the mention of the benefit he had received: One thing I know, that, whereas I was blind, now I see: as if to say, I say nothing as to whether He is a sinner; but only repeat what I know for certain. So being unable to overturn the fact itself of the miracle, they fall back upon former arguments, and inquire the manner of the cure: just as dogs in hunting pursue wherever the scent takes them: Then said they to him again, What did He do to you? How opened He your eyes? i.e. was it by any charm. For they do not say, How did you see? but, How opened He your eyes? to give the man an opportunity of detracting from the operation. So long now as the matter wanted examining, the blind man answers gently and quietly; but, the victory being gained, he grows bolder: He answered them, I have told you already, and you did not hear: wherefore would you hear it again? i.e. you do not attend to what is said, and therefore I will no longer answer you vain questions, put for the sake of cavil, not to gain knowledge: Will you also be His disciples?

Will you also? i.e. I am already, do you wish to be? I see now, but do not envy. He says this in indignation at the obstinacy of the Jews; not tolerating blindness, now that he is no longer blind himself.

As then truth is strength, so falsehood is weakness: truth elevates and ennobles whomever it takes up, however mean before: falsehood brings even the strong to weakness and contempt. Then they reviled him, and said, You are His disciple.

A malediction only in the intention of the speakers, not in the words themselves. May such a malediction be upon us, and upon our children! It follows: But we are Moses’ disciples. We know that God spoke to Moses. But you should have known, that our Lord was prophesied of by Moses, after hearing what He said, Had you believed Moses, you would have believed Me, for he wrote of Me. Do you follow then a servant, and turn your back on the Lord? Even so, for it follows: As for this fellow, we know not whence He is.

You think sight less evidence than hearing; for what you say, you know, is what you have heard from your fathers. But is not He more worthy of belief, who has certified that He comes from God, by miracles which you e have not heard only, but seen? So argues the blind man: The man answered and said, Why herein is a marvelous thing, that you know not whence He is, and yet He has opened mine eyes. He brings in the miracle every where, as evidence which they could not invalidate: and, inasmuch as they had said that a man that was a sinner could not do such miracles, he turns their own words against them; Now we know that God hears not sinners; as if to say, I quite agree with you in this opinion.

As yet however He speaks as one but just anointed, or God hears sinners too. Else in vain would the publican cry, God be merciful to me a sinner. By that confession he obtained justification, as the blind man had his sight.

Or, that God hears not sinners, means, that God does not enable sinners to work miracles. When sinners however implore pardon for their offenses, they are translated from the rank of sinners to that of penitents.

Observe then, when he said above, Whether He be a sinner, I know not, it was not that he spoke in doubt; for here he not only acquits him of all sin, but holds him up as one well pleasing to God: But if any man be a worshiper of God, and does His will, him He hears. It is not enough to know God, we must do His will. Then he extols His creed: Since the world began, was it not heard that any man opened the eyes of one that was born blind: as if to say, If you confess that God hears not sinners; and this Man has worked a miracle; such an one, as no other man has; it is manifest that the virtue whereby He has wrought it, is more than human: If this Man were not of God, He could do nothing.

Freely, steadfastly, truly. For how could what our Lord did, be done by any other than God, or by disciples even, except when their Lord dwelt in them?

So then because speaking the truth he was in nothing confounded, when they should most have admired, they condemned him: You were altogether born in sins, and do you teach us?

What means altogether? That he was quite blind. Yet He who opened his eyes, also saves him altogether.

Or, altogether, that is to say, from your birth you are in sins. They reproach his blindness, and pronounce his sins to be the cause of it; most unreasonably. So long as they expected him to deny the miracle, they were willing to believe him, but now they cast him out.

It was they themselves who had made him teacher; themselves, who had asked him so many questions; and now they ungratefully cast him out for teaching.

It is commonly the way with great persons to disdain learning any thing from their inferiors.

18. “Mindful be Thou of this Thy creature” ( ver. 18 ). Of what creature of Thine? “The enemy hath reviled the Lord.” O Asaph, grieve over thine old blindness in understanding: “the enemy hath reviled the Lord.” It was said to Christ in His own nation, “a sinner is this Man: we know not whence He is:” we know Moses, to him spake God; this Man is a Samaritan. “And the unwise people hath provoked Thy name.” The unwise people Asaph was at that time, but not the understanding of Asaph at that time. What is said in the former Psalm? “As it were a beast I have become unto Thee, and I am alway with Thee:” because He went not to the gods and idols of the Gentiles. Although he knew not, being like a beast, yet he knew again as a man. …

[2.] And observe, I pray you, his manner of declining, how gentle he has made it, and in the form of a question. For he said not, “Galilee produces no good”; but how said he? “Can any good thing come out of Nazareth?” Philip also was very prudent; for he is not as one perplexed, angry, and annoyed, but perseveres, wishing to bring over the man, and manifesting to us from the first of his preaching the firmness which becomes an Apostle. Wherefore also Christ saith, “Behold an Israelite indeed, in whom is no guile.” So that there is such a person as a false Israelite; but this is not such an one; for his judgment, Christ saith, is impartial, he speaks nothing from favor, or from ill-feeling. Yet the Jews, when they were asked where Christ should be born, replied, “In Bethlehem” ( Matt. ii. …

Yet Isaiah, Jeremiah, and Ezekiel, are said to have seen Him, and many others. What then is that which Christ saith now? He guideth them by degrees to a philosophical doctrine, showing that with God is neither voice nor shape, but that He is higher than such forms or sounds like these. For as when He saith, “Ye have not heard His voice,” He doth not mean that God doth indeed utter a voice, but one which cannot be heard; so when He saith, “Nor seen His shape,” He doth not mean that God hath a shape though one invisible, but that neither of these things belongeth to God. And in order that they might not say, “Thou art a boaster, God spake to Moses only”; (this at least they did say, “We know that God spake with Moses: as for this fellow, we know not whence He is”, c. ix. 29 ;) on this account He spake as He did, to show that there is neither voice nor shape with God. …

[3.] The expression is one of wrath and anger, and of a soul made shameless by an unexpected reproof, and put to confusion before their time, as they thought. For just as a sort of robbers who sing over their plots, then when they desire to put him against whom they are plotting off his guard, effect their object by keeping silence, so also do these. But He, omitting to rebuke them for this, so as not to make them more shameless, again taketh in hand His defense with respect to the Sabbath, reasoning with them from the Law. And observe how prudently. “No wonder,” He saith, “if ye disobey Me, when ye disobey the Law which ye think ye obey, and which ye hold to have been given you by Moses. It is therefore no new thing, if ye give not heed to My words.” For because they said, “God spake to Moses, but as for this fellow we know not whence he is” ( c. ix. …

“Yet your rulers when asked replied, that He should be born in Bethlehem.” And others again said, “God spake unto Moses, but as for this fellow, we know not from whence he is.” ( c. ix. 29 .) “We know whence he is,” and “we know not whence He is”; observe the words of drunken men. And again, “Doth Christ come out of Galilee?” ( Ver. 41 .) Is He not of “the town of Bethlehem”? Seest thou that theirs is the decision of madmen? “We know,” and, “we know not”; “Christ cometh from Bethlehem”; “When Christ cometh, no man knoweth whence He is.” What can be plainer than this contradiction? For they only looked to one thing, which was, not to believe. What then is Christ’s reply?

Ver. 29 . “We know that God spake unto Moses.” By whose word, whose report? “That of our forefathers,” saith one. Is not He then more to be believed than your forefathers, who confirmeth by miracles that He came from God, and that He speaketh things from above? They said not, “We have heard that God spake to Moses,” but, “We know.” Do ye affirm, O Jews, what ye have by hearing, as knowing it, but deem what ye have by sight as less certain than what ye have by hearing? Yet the one ye saw not, but heard, the other ye did not hear, but saw. What then saith the blind man?

5. Samuel, that great man, no less clearly reproved Saul, saying, ‘Is not the word better than a gift?’ For hereby a man fulfils the law, and pleases God, as He saith, ‘The sacrifice of praise shall glorify Me.’ Let a man ‘learn what this means, I will have mercy, and not sacrifice,’ and I will not condemn the adversaries. But this wearied them, for they were not anxious to understand, ‘for had they known, they would not have crucified the Lord of glory.’ And what their end is, the prophet foretold, crying, ‘Woe unto their soul, for they have devised an evil thought, saying, let us bind the just man, because he is not pleasing to us.’ The end of such abandonment as this can be nothing but error, as the Lord, when reproving them, saith, ‘Ye do err, not knowing the Scriptures.’ Afterwards when, being reproved, they should have come to their senses, they rather grew insolent, saying, ‘We ar …

44. But again; through the forgiveness of the two debtors, our Lord led into forgiveness him who was in need of forgiveness, yet in whose eyes the forgiveness of debts was hateful. For though the debts of the Pharisee himself needed forgiveness, yet the forgiveness of the debts of the sinful woman was hateful in his eyes. For had there been this forgiveness of debts in the mind of the Pharisee, it would not have been in his eyes disgraceful that that sinful woman should have come for forgiveness of her debts to God and not to the priests; for the priests could not forgive sins such as those. But this sinful woman from the glorious works which our Lord did, believed that He could also forgive sins. For she knew that whoso is able to restore the members of the body, is able also to cleanse away the spots of the soul. But the Pharisee, though he was a teacher, did not know this. …