John9
New Living Translation
1As Jesus was walking along, he saw a man who had been blind from birth.
2“Rabbi,” his disciples asked him, “why was this man born blind? Was it because of his own sins or his parents’ sins?”
3“It was not because of his sins or his parents’ sins,” Jesus answered. “This happened so the power of God could be seen in him.
4We must quickly carry out the tasks assigned us by the one who sent us. The night is coming, and then no one can work.
5But while I am here in the world, I am the light of the world.”
6Then he spit on the ground, made mud with the saliva, and spread the mud over the blind man’s eyes.
7He told him, “Go wash yourself in the pool of Siloam” (Siloam means “sent”). So the man went and washed and came back seeing!
8His neighbors and others who knew him as a blind beggar asked each other, “Isn’t this the man who used to sit and beg?”
9Some said he was, and others said, “No, he just looks like him!” But the beggar kept saying, “Yes, I am the same one!”
10They asked, “Who healed you? What happened?”
11He told them, “The man they call Jesus made mud and spread it over my eyes and told me, ‘Go to the pool of Siloam and wash yourself.’ So I went and washed, and now I can see!”
12“Where is he now?” they asked. “I don’t know,” he replied.
13Then they took the man who had been blind to the Pharisees,
14because it was on the Sabbath that Jesus had made the mud and healed him.
15The Pharisees asked the man all about it. So he told them, “He put the mud over my eyes, and when I washed it away, I could see!”
16Some of the Pharisees said, “This man Jesus is not from God, for he is working on the Sabbath.” Others said, “But how could an ordinary sinner do such miraculous signs?” So there was a deep division of opinion among them.
17Then the Pharisees again questioned the man who had been blind and demanded, “What’s your opinion about this man who healed you?” The man replied, “I think he must be a prophet.”
18The Jewish leaders still refused to believe the man had been blind and could now see, so they called in his parents.
19They asked them, “Is this your son? Was he born blind? If so, how can he now see?”
20His parents replied, “We know this is our son and that he was born blind,
21but we don’t know how he can see or who healed him. Ask him. He is old enough to speak for himself.”
22His parents said this because they were afraid of the Jewish leaders, who had announced that anyone saying Jesus was the Messiah would be expelled from the synagogue.
23That’s why they said, “He is old enough. Ask him.”
24So for the second time they called in the man who had been blind and told him, “God should get the glory for this, because we know this man Jesus is a sinner.”
25“I don’t know whether he is a sinner,” the man replied. “But I know this: I was blind, and now I can see!”
26“But what did he do?” they asked. “How did he heal you?”
27“Look!” the man exclaimed. “I told you once. Didn’t you listen? Why do you want to hear it again? Do you want to become his disciples, too?”
28Then they cursed him and said, “You are his disciple, but we are disciples of Moses!
29We know God spoke to Moses, but we don’t even know where this man comes from.”
30“Why, that’s very strange!” the man replied. “He healed my eyes, and yet you don’t know where he comes from?
31We know that God doesn’t listen to sinners, but he is ready to hear those who worship him and do his will.
32Ever since the world began, no one has been able to open the eyes of someone born blind.
33If this man were not from God, he couldn’t have done it.”
34“You were born a total sinner!” they answered. “Are you trying to teach us?” And they threw him out of the synagogue.
35When Jesus heard what had happened, he found the man and asked, “Do you believe in the Son of Man?”
36The man answered, “Who is he, sir? I want to believe in him.”
37“You have seen him,” Jesus said, “and he is speaking to you!”
38“Yes, Lord, I believe!” the man said. And he worshiped Jesus.
39Then Jesus told him, “I entered this world to render judgment—to give sight to the blind and to show those who think they see that they are blind.”
40Some Pharisees who were standing nearby heard him and asked, “Are you saying we’re blind?”
41“If you were blind, you wouldn’t be guilty,” Jesus replied. “But you remain guilty because you claim you can see.
Study Guide
Public-domain commentary and original-language notes for John 9.
Chapter Summary
In this chapter: Christ give sight to one born blind. (1–7). The account given by the blind man. (8–12). The Pharisees question the man that had been blind. (13–17). They ask concerning him. (18–23). They cast him out. (24–34). Christ's words to the man that had been blind. (35–38). He reproves the Pharisees. (39–41).
vv1-7
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.
vv8-12
Those whose eyes are opened, and whose hearts are cleansed by grace, being known to be the same person, but widely different in character, live as monuments to the Redeemer's glory, and recommend his grace to all who desire the same precious salvation. It is good to observe the way and method of God's works, and they will appear the more wonderful. Apply this spiritually. In the work of grace wrought upon the soul we see the change, but we see not the hand that makes it: the way of the Spirit is like that of the wind, which thou hearest the sound of, but canst not tell whence it comes, nor whither it goes.
vv13-17
Christ not only worked miracles on the sabbath, but in such a manner as would give offence to the Jews, for he would not seem to yield to the scribes and Pharisees. Their zeal for mere rites consumed the substantial matters of religion; therefore Christ would not give place to them. Also, works of necessity and mercy are allowed, and the sabbath rest is to be kept, in order to the sabbath work. How many blind eyes have been opened by the preaching of the gospel on the Lord's day! how many impotent souls cured on that day! Much unrighteous and uncharitable judging comes from men's adding their own fancies to God's appointments. How perfect in wisdom and holiness was our Redeemer, when his enemies could find nothing against him, but the oft-refuted charge of breaking the sabbath! May we be enabled, by well-doing, to silence the ignorance of foolish men.
Key Words
καί (kaí): and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
παράγω (parágō): to lead near, i.e. (reflexively or intransitively) to go along or away
εἴδω (eídō): used only in certain past tenses, the others being borrowed from the equivalent G3700 (ὀπτάνομαι) and G3708 (ὁράω); properly, to see (literally or figuratively); by implication, (in the perfect tense only) to know
ἄνθρωπος (ánthrōpos): from G3700 (ὀπτάνομαι)); man-faced, i.e. a human being
τυφλός (typhlós): opaque (as if smoky), i.e. (by analogy) blind (physically or mentally)
ἐκ (ek): literal or figurative; direct or remote)
γενετή (genetḗ): birth
αὐτός (autós): the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other persons
μαθητής (mathētḗs): a learner, i.e. pupil
ἐρωτάω (erōtáō): to interrogate; by implication, to request
Cross References
John 9Siloam's waters symbolize the quiet, sent stream of God's presence, contrasting with proud worldly powers.
Supported by Matthew Poole, JFB
Like Naaman's washing in Jordan, this command tests obedience using simple, symbolical water to effect healing.
Supported by JFB
Urgency of working during the designated 'day' of life before the 'night' of death arrives.
Supported by Matthew Poole
Jesus declares Himself the Light of the World, giving spiritual sight to those in darkness.
Supported by Matthew Henry
The parents' fear of excommunication exemplifies how the fear of man brings a dangerous snare.
Supported by Matthew Henry
Reflects the principle that judgment often begins with God's house, though not always as punitive.
Supported by John Calvin
Jesus is entirely consumed with finishing the work assigned to Him by the Father on earth.
Supported by Matthew Poole
Historical identification of the Pool of Siloam, proving the physical reality of the site.
Supported by Matthew Poole
Jesus deliberately heals on the Sabbath, directly challenging the Pharisees' traditional and ritualistic restrictions.
Supported by JFB
Verbal echo of many Jewish leaders fearing excommunication and loving the praise of men.
Supported by JFB
Messianic prophecy fulfilled through Jesus opening the eyes of the blind, showcasing God's manifest power.
Echoes the minority Pharisee objection (Nicodemus' view) that a sinner cannot do such divine miracles.
Supported by JFB
Contrasts the absolute spiritual transformation of once being in darkness but now walking in light.
Supported by Matthew Henry
If they were ignorant, they would have no sin; but willful sight brings remaining guilt.