Bible Commentaries

Healing a Man Born Blind

Now as Jesus was passing by, he saw a man who had been blind from birth. His disciples asked him, "Rabbi, who committed the sin that caused him to be born blind, this man or his parents?" Jesus answered, "Neither this man nor his parents sinned, but he was born blind so that the acts of God may be revealed through what happens to him. We must perform the deeds of the one who sent me as long as it is daytime. Night is coming when no one can work. As long as I am in the world, I am the light of the world." Having said this, he spit on the ground and made some mud with the saliva. He smeared the mud on the blind mans eyes and said to him, "Go wash in the pool of Siloam" (which is translated "sent"). So the blind man went away and washed, and came back seeing.

Then the neighbors and the people who had seen him previously as a beggar began saying, "Is this not the man who used to sit and beg?" Some people said, "This is the man!" while others said, "No, but he looks like him." The man himself kept insisting, "I am the one." So they asked him, "How then were you made to see?" He replied, "The man called Jesus made mud, smeared it on my eyes and told me, Go to Siloam and wash. So I went and washed, and was able to see." They said to him, "Where is that man?" He replied, "I dont know."

The chapter we now begin records one of the few great works of Christ which John has reported. It tell us how our Lord gave sight to a man who had been "blind from his birth." Here, as elsewhere in this Gospel, we find the circumstances of the miracle narrated with peculiar fullness, minuteness, and particularity. Here too, as elsewhere, we find the narrative rich in spiritual lessons.

We should observe, first, in this passage, how much sorrow sin has brought into the world. A sorrowful case is brought before us. We are told of a man "who was blind from his birth." A more serious affliction can hardly be conceived. Of all the bodily crosses that can be laid on man, without taking away life, none perhaps is greater than the loss of sight. It cuts us off from some of the greatest enjoyments of life. It shuts us up within a narrow world of our own. It makes us painfully helpless and dependent on others. In fact, until men lose their eyesight, they never fully realize its value.

Now blindness, like every other bodily infirmity, is one of the fruits of sin. If Adam had never fallen, we cannot doubt that people would never have been blind, or deaf, or mute. The many ills that flesh is heir to, the countless pains, and diseases, and physical defects to which we are all liable, came in when the curse came upon the earth. "By one man sin entered into the world, and death by sin." (Romans 5:12.)

Let us learn to hate sin with a godly hatred, as the root of more than half of our cares and sorrows. Let us fight against it, mortify it, crucify it, and abhor it both in ourselves and others. There cannot be a clearer proof that man is a fallen creature than the fact that he can love sin and take pleasure in it.

We should observe, secondly, in this passage, what a solemn lesson Christ gives us about the use of opportunities. He says to the disciples who asked Him about the blind man, "I must work while it is called today--the night comes, when no man can work."

That saying was eminently true when applied to our Lord Himself. He knew well that his own earthly ministry would only last three years altogether, and knowing this He diligently redeemed the time. He let slip no opportunity of doing works of mercy, and attending to His Father's business. Morning, noon, and night He was always carrying on the work which the Father gave Him to do. It was His food and drink to do His Father's will, and to finish His work. His whole life breathed one sentiment--"I must work--the night comes, when no man can work."

The saying is one which should be remembered by all professing Christians. The life that we now live in the flesh is our day. Let us take care that we use it well, for the glory of God and the good of our souls. Let us work out our salvation with fear and trembling, while it is called today. There is no work nor labor in the grave, toward which we are all fast hastening. Let us pray, and read, and keep our Sabbaths holy, and hear God's Word, and do good in our generation, like men who never forget that "the night is at hand." Our time is very short. Our daylight will soon be gone. Opportunities once lost can never be retrieved. A second lease of life is granted to no man. Then let us resist procrastination as we would resist the devil. Whatever our hand finds to do, let us do it with our might. "The night comes, when no man can work."

We should observe, thirdly, in this passage, what different means Christ used in working miracles on different occasions. In healing the blind man He might, if He had thought fit, have merely touched Him with his finger, or given command with His tongue. But He did not rest content with doing so. We are told that "He spit on the ground, and made clay of the spittle, and He anointed the eyes of the blind man with the clay." In all these means of course there was no inherent healing virtue. But for wise reasons the Lord was pleased to use them.

We need not doubt that in this, as in every other action of our Lord, there is an instructive lesson. It teaches us, we may well believe, that the Lord of heaven and earth will not be tied down to the use of any one means or instrumentality. In conferring blessings on man, He will work in His own way, and will allow no one to prescribe to Him. Above all, it should teach those who have received anything at Christ's hands, to be careful how they measure other men's experience by their own. Have we been healed by Christ, and made to see and live? Let us thank God for it, and be humbled. But let us beware of saying that no other man has been healed, except he has been brought to spiritual life in precisely the same manner. The great question is--"Are the eyes of our understanding opened? Do we see? Have we spiritual life?"--Enough for us if the cure is effected and health restored. If it is, we must leave it to the great Physician to choose the instrument, the means, and the manner--the clay, the touch, or the command.

We should observe, lastly, in this passage, the almighty power that Christ holds in His hands. We see Him doing that which in itself was impossible. Without medicines He cures an incurable case. He actually gives eyesight to one who was born blind.

Such a miracle as this is meant to teach an old truth, which we can never know too well. It shows us that Jesus the Savior of sinners "has all power in heaven--and earth." Such mighty works could never have been done by one that was merely man. In the cure of this blind man we see nothing less than the finger of God.

Such a miracle, above all, is meant to make us hopeful about our own souls and the souls of others. Why should we despair of salvation while we have such a Savior? Where is the spiritual disease that He cannot take away? He can open the eyes of the most sinful and ignorant, and make them see things they never saw before. He can send light into the darkest heart, and cause blindness and prejudice to pass away.

Surely, if we are not saved, the fault will be all our own. There lives at God's right hand One who can heal us if we apply to Him. Let us take heed lest those solemn words are found true of us--"Light has come into the world but men loved darkness rather than light, because their deeds were evil." "You will not come to Me that you might have life." (John 3:19; 5:40)

The Pharisees Reaction to the Healing

They brought the man who used to be blind to the Pharisees. (Now the day on which Jesus made the mud and caused him to see was a Sabbath.) So the Pharisees asked him again how he had gained his sight. He replied, "He put mud on my eyes and I washed, and now I am able to see."

Then they summoned the man who used to be blind a second time and said to him, "Promise before God to tell the truth. We know that this man is a sinner." He replied, "I do not know whether he is a sinner. I do know one thing--that although I was blind, now I can see."

These verses show us how little the Jews of our Lord's time understood the right use of the Sabbath day. We read that some of the Pharisees found fault because a blind man was miraculously healed on the Sabbath. They said, "This man is not of God, because He keeps not the Sabbath day." A good work had manifestly been done to a helpless fellow-creature. A heavy bodily infirmity had been removed. A mighty act of mercy had been performed. But the blind-hearted enemies of Christ could see no beauty in the act. They called it a breach of the Fourth Commandment!

These would-be wise men completely mistook the intention of the Sabbath. They did not see that it was "made for man," and meant for the good of man's body, mind, and soul. It was a day to be set apart from others, no doubt, and to be carefully sanctified and kept holy. But its sanctification was never intended to prevent works of necessity and acts of mercy. To heal a sick man was no breach of the Sabbath day. In finding fault with our Lord for so doing, the Jews only exposed their ignorance of their own law. They had forgotten that it is as great a sin to add to a commandment, as to take it away.

Here, as in other places, we must take care that we do not put a wrong meaning on our Lord's conduct. We must not for a moment suppose that the Sabbath is no longer binding on Christians, and that they have nothing to do with the Fourth Commandment. This is a great mistake, and the root of great evil. Not one of the ten commandments has ever been repealed or put aside. Our Lord never meant the Sabbath to become a day of pleasure, or a day of business, or a day of traveling and idle dissipation. He meant it to be "kept holy" as long as the world stands. It is one thing to employ the Sabbath in works of mercy, in ministering to the sick, and doing good to the distressed. It is quite another thing to spend the day in visiting, feasting, and self-indulgence. Whatever men may please to say, the way in which we use the Sabbath a sure test of the state of our religion. By the Sabbath may be found out whether we love communion with God. By the Sabbath may be found out whether we are in tune for heaven. By the Sabbath, in short, the secrets of many hearts are revealed. There are only too many of whom we may say with sorrow, "These men are not of God, because they keep not the Sabbath day."

These verses show us, secondly, the desperate lengths to which prejudice will sometimes carry wicked men. We read that the "Jews agreed that if any man did confess that Jesus was Christ, he should be put out of the synagogue." They were determined not to believe. They were resolved that no evidence should change their minds, and no proofs influence their will. They were like men who shut their eyes and tie a bandage over them, and refuse to have it untied. Just as in after times they stopped their ears when Stephen preached, and refused to listen when Paul made his defense, so they behaved at this period of our Lord's ministry.

Of all states of mind into which unconverted men can fall, this is by far the most dangerous to the soul. So long as a person is open, fair, and honest-minded, there is hope for him, however ignorant he may be. He may be much in the dark at present. But is he willing to follow the light, if set before him? He may be walking in the broad road with all his might. But is he ready to listen to any one who will show him a more excellent way? In a word, is he teachable, childlike, and unfettered by prejudice? If these questions can be answered satisfactorily, we never need despair about the man's soul.

The state of mind we should always desire to possess is that of the noble-minded Bereans. When they first heard the Apostle Paul preach, they listened with attention. They received the Word "with all readiness of mind." They "searched the Scriptures," and compared what they heard with God's Word. "And therefore," we are told, "many of them believed." Happy are those who go and do likewise! (Acts 17:11,12.)

These verses show us, lastly, that nothing convinces a man so thoroughly as his own senses and feelings. We read that the unbelieving Jews tried in vain to persuade the blind man whom Jesus healed, that nothing had been done for him. They only got from him one plain answer--"One thing I know, that whereas I was blind, now I see." How the miracle had been worked, he did not pretend to explain. Whether the person who had healed him was a sinner, he did not profess to know. But that something had been done for him he stoutly maintained. He was not to be reasoned out of his senses. Whatever the Jews might think, there were two distinct facts of which he was conscious--"I was blind--now I see."

There is no kind of evidence so satisfactory as this to the heart of a real Christian. His knowledge may be small. His faith may be feeble. His doctrinal views may be at present confused and indistinct. But if Christ has really wrought a work of grace in his heart by His Spirit, he feels within him something that you cannot overthrow. "I was dark, and now I have light. I was afraid of God, and now I love Him. I was fond of sin, and now I hate it. I was blind, and now I see." Let us never rest until we know and feel within us some real work of the Holy Spirit. Let us not be content with the name and form of Christianity. Let us desire to have true experimental acquaintance with it. Feelings no doubt, are deceitful, and are not everything in religion. But if we have no inward feelings about spiritual matters, it is a very bad sign. The hungry man eats, and feels strengthened; the thirsty man drinks, and feels refreshed. Surely the man who has within him the grace of God, ought to be able to say, "I feel its power."

Then they said to him, "What did he do to you? How did he cause you to see?" He answered, "I told you already and you didnt listen. Why do you want to hear it again? You people dont want to become his disciples too, do you?"

Some of the Pharisees who were with him heard this and asked him, "We are not blind too, are we?" Jesus replied, "If you were blind, you would not be guilty of sin, but now because you claim that you can see, your guilt remains."

We see in these verses how much wiser the poor sometimes are than the rich. The man whom our Lord healed of his blindness was evidently a person of very humble condition. It is written that he was one who "sat and begged." (See v.8.) Yet he saw things which the proud rulers of the Jews could not see, and would not receive. He saw in our Lord's miracle an unanswerable proof of our Lord's divine commission. "If this Man were not of God," he cries, "He could do nothing." In fact, from the day of his cure his position was completely altered. He had eyes, and the Pharisees were blind.

The same thing may be seen in other places of Scripture. The servants of Pharaoh saw "the finger of God" in the plagues of Egypt, when their master's heart was hardened. The servants of Naaman saw the wisdom of Elisha's advice, when their master was turning away in a rage. The high, the great, and the noble are often the last to learn spiritual lessons. Their possessions and their position often blind the eyes of their understanding, and keep them back from the kingdom of God. It is written that "not many wise men after the flesh, not many mighty, not many noble, are called." (1 Corinthians 1:26.)

The Christian poor man never need be ashamed of his poverty. It is a sin to be proud, and worldly-minded, and unbelieving; but it is no sin to be poor. The very riches which many long to possess are often veils over the eyes of men's souls, and prevent their seeing Christ. The teaching of the Holy Spirit is more frequently to be seen among men of low degree than among men of rank and education. The words of our Lord are continually proved most true, "How hard it is for rich people to get into the Kingdom of God!" "You have hid these things from the wise and prudent, and have revealed them unto babes." (Mark 10:23; Matthew 11:25.)

We see, secondly, in these verses, how cruelly and unjustly unconverted men will sometimes treat those who disagree with them. When the Pharisees could not frighten the blind man who had been cured, they expelled him from the Jewish Church. Because he manfully refused to deny the evidence of his own senses, they excommunicated him, and put him to an open shame. They cast him out "as a heathen man and a tax-collector."

The temporal injury that such treatment did to a poor Jew was very great indeed. It cut him off from the outward privileges of the Jewish Church. It made him an object of scorn and suspicion among all true Israelites. But it could do no harm to his soul. That which wicked men bind on earth is not bound in heaven. "The curse causeless shall not come." (Proverbs 26:2.)

The children of God in every age have only too frequently met with like treatment. Excommunication, persecution, and imprisonment have generally been favorite weapons with ecclesiastical tyrants. Unable, like the Pharisees, to answer arguments, they have resorted to violence and injustice. Let the child of God console himself with the thought that there is a true Church out of which no man can cast him, and a Church-membership which no earthly power can take away. He only is blessed whom Christ calls blessed; and he only is accursed whom Christ shall pronounce accursed at the last day.

We see, thirdly, in these verses, how great is the kindness and condescension of Christ. No sooner was this poor blind man cast out of the Jewish Church than Jesus finds him and speaks words of comfort. He knew full well how heavy an affliction excommunication was to an Israelite, and at once cheered him with kind words. He now revealed Himself more fully to this man than He did to any one except the Samaritan woman. In reply to the question, "Who is the Son of God?" He says plainly, "You have both seen Him, and it is He that talks with you."

We have here one among many beautiful illustrations of the mind of Christ. He sees all that His people go through for His sake, and feels for all, from the highest to the lowest. He keeps account of all their losses, crosses, and persecutions. "Are they not all written in His book?" (Psalms 56:8.) He knows how to come to their hearts with consolation in their time of need, and to speak peace to them when all men seem to hate them. The time when men forsake us is often the very time when Christ draws near, saying, "Fear not, for I am with you--be not dismayed, for I am your God--I will strengthen you--yes, I will help you; yes, I will uphold you with the right hand of my righteousness." (Isaiah 41:10.)

We see, lastly, in these verses, how dangerous it is to possess knowledge, if we do not make a good use of it. The rulers of the Jews were fully persuaded that they knew all religious truth. They were indignant at the very idea of being ignorant and devoid of spiritual eyesight. "Are we blind also?" they cried. And then came the mighty sentence, "If you were blind, you should have no sin--but now you say, 'We see'; therefore your sin remains."

Knowledge undoubtedly is a very great blessing. The man who cannot read, and is utterly ignorant of Scripture, is in a pitiable condition. He is at the mercy of any false teacher who comes across him, and may be taught to take up any absurd creed, or to follow any vicious practice. Almost any education is better than no education at all.

But when knowledge only sticks in a man's head, and has no influence over his heart and life, it becomes a most perilous possession. And when, in addition to this, its possessor is self-conceited and self-satisfied, and imagines he knows everything, the result is one of the worst states of soul into which man can fall. There is far more hope about him who says, "I am a poor blind sinner and want God to teach me," than about him who is ever saying, "I know it, I know it, I am not ignorant," and yet cleaves to his sins. The sin of that man "remains."

Let us use diligently whatever religious knowledge we possess, and ask continually that God would give us more. Let us never forget that the devil himself is a creature of vast head-knowledge, and yet none the better for it, because it is not rightly used. Let our constant prayer be that which David so often sent up in the hundred and nineteenth Psalm. "Lord, teach me your statutes give me understanding--unite my heart to fear Your name."