Theophylact of Ohrid

After the Lord had healed or worked some other miracle, He would withdraw from that place to avoid ostentation. This is why the Jews ask the blind man, Where is He? He answers, I know not, for he is always truthful. They brought him to the Pharisees for closer and harsher questioning. The Evangelist emphasizes that it was the Sabbath day in order to reveal their evil intent as they grasp for allegations to make against Christ. By accusing the Lord of breaking the Sabbath, they hoped to divert attention from the miracle. They demand, “How did He open your eyes?” rather than simply asking, “How did you receive your sight?” compelling the blind man to admit that Jesus had made clay on the Sabbath. For they continuously accused the Lord of violating the Sabbath. But because he had already given this information to the people who were listening to him, he does not mention Jesus’ name, nor what the Lord said to him. He explains merely, He put clay upon mine eyes, and I washed, and do see. It is likely that the people who brought the blind man had slandered the Lord by telling the Pharisees, “Look what Jesus is doing on the Sabbath.” Note the blind man’s boldness when speaking with the Pharisees. The Jews brought him to the Pharisees so that he would become frightened and deny the healing. But he cries out, “I do see!” Therefore said some of the Pharisees, not all of them, but the most insolent, This man is not of God. But others said, How can a man that is a sinner do such miracles?

Behold how the attitude of many of them softens as a result of the miracles. They are Pharisees and rulers, yet they begin to be won over by this sign, and to take Christ’s side, so that there was a division among them. The division appeared earlier in the crowd, when some of the people said, He deceiveth the people, while others said, He is a good man (see Jn. 7:12, 43).” But now the division arises between the rulers, and many Pharisees take issue with their fellows and speak in Christ’s defense. Although they took His side, they did so weakly, and without conviction. Hear what they say: “How can a man that is a sinner do such things?” See how feeble is their resistance, how cunning His accusers! Rather than say, “This man is not of God, because He heals on the Sabbath,” the crafty Pharisees object, He keepeth not the Sabbath day. Not once do they mention the good deed, but only the violation of the Sabbath. Note this as well: the rulers are more reluctant than the people to admit the good Christ did. From the start a difference of opinion is evident among the common folk, with many supporting Christ. Only later did this praiseworthy division appear among the rulers. I call it “praiseworthy,” because there are good separations and justifiable schisms. The Lord says, “I came to send a sword on the earth (see Mt. 10:34).” The sword means the salutary divergence of opinion that may arise when true reverence for God is at stake.

Which of the two groups of Pharisees asked the blind man, What sayest thou of Him? The one inclined to judge Christ fairly. Having posed the question, How can a man that is a sinner do such miracles? they now bring forward the beneficiary of the Lord's power, in defense of Christ and as a living refutation of the Lord's slanderers. This faction of the Pharisees did not demand, "What do you have to say about that lawbreaker who dared to make clay on the Sabbath?" Instead, they speak kindly to the blind man, even mentioning the miracle. They admit that He hath opened thine eyes, as if to encourage him to speak openly on Christ's behalf. They actually prompt him to declare that Jesus opened his eyes. "After what Jesus did for you," they say, "you ought to proclaim Him to all." Therefore, the blind man confesses Christ as far as his knowledge of Him permits, stating that his benefactor is not a sinner but is from God. He affirms that Jesus is a prophet, while the evil contingent of Pharisees continues to insist that this man is not of God, because he keepeth not the Sabbath day. To them, Christ was a violator of the Sabbath because He applied clay with one finger. Never mind that they, with their whole hand, loosed their animals on the Sabbath and led them to water! These hard and obstinate men call for the blind man's parents, meaning to bully them into denying their son's blindness. Unable to silence the grateful blind man, they try instead to intimidate his parents and impugn the miracle. They interrogate them angrily, but with the utmost cunning. They do not say, "Is this your son, who was once blind?" but instead, who ye say was born blind. The implication is that the parents spread the story that he was blind, when in fact he was not. O wretched Pharisees, what father would spread such a lie about his own child? From two sides the Pharisees hedge in the parents and press them to repudiate their son: they make an insinuation, who ye say was born blind; then they demand, How then doth he now see? The Pharisees pretend that the very fact the blind man could see is evidence that the parents were lying earlier when they said he was born blind. "Either he cannot see now, or he was never blind. But obviously he sees now—so you are liars!"

At the parents’ suggestion, the insolent Pharisees had the blind man brought to them again, not for further questioning, but to intimidate him into denying his Healer. Their words, Give God the glory, mean, “Confess that Jesus did nothing to you—by not attributing anything good to Jesus, you give glory to God.” We know, they say, that this man is a sinner. Why, then, O Pharisees, did you not accuse Him when He challenged you, Which of you convinceth Me of sin (Jn. 8:46)? But the blind man answers them, Whether he be a sinner or no, I know not; that is, “It is not mine to decide this now, nor even to consider it. Of one thing I am certain: He did work a miracle for me. Ponder this single fact, and it will dispel your perplexity.” By asking him again, What did He to thee? they attack the Saviour for anointing with clay on the Sabbath. The blind man understood that they were not interested in his answer, but only wanted to revile Jesus, and so he rebuked them, saying: “I no longer wish to speak with you. I answered you many times and ye did not hear.” Then he added these words, which cut them to the quick: Will ye also be His disciples? By this he lets it be known that he wants to become Christ’s disciple. Teasing and jesting with them, he speaks calmly, not in the least cowed by their rage. They answer with insult, Thou art His disciple; but we are Moses’ disciples. Again they lie. Had they been Moses’ disciples, they would also have been Christ’s, as the Lord told them: Had ye believed in Moses, ye would have believed Me (Jn. 5:46). They did not say, “We have heard,” but, we know that God spake unto Moses. It was their forebears who told them this, yet they claim to have certain knowledge of what they had learned only by hearing. When, however, they see with their own eyes Christ working miracles, and hear Him speaking divine words from heaven, they called Him an imposter (see Jn. 7:12). Do you see how malice leads to madness?

“You Jews reject the One Who healed me,” he says, “ because you know not from whence He is. But the very fact that He is not among those you deem illustrious makes it even more remarkable that He can do such things. Clearly, He has some greater power and needs no help from man.” Then the blind man answers those who had said earlier, How can a man that is a sinner do such miracles (v. 16)? turning their own words against them: “We all know,” he says, “that God heareth not sinners: but if any man be a worshipper of God, and doeth His will, him He heareth.” Note that he not only declares the Lord to be free of sin, but indicates that He is highly pleasing to God and that all that He does is of God, by saying, If any man be a worshipper of God, and doeth His will, him He heareth. Knowing well that the Pharisees were intent on covering up the miracle, the blind man, with full understanding, proclaims the beneficent deed: “If He were not of God, He could not have worked such a miracle, unlike any other since the world began.” Others had opened the eyes of those who had lost their sight because of disease, but never of someone blind from birth. What occurred here is without precedent. Clearly, the worker of this miracle has greater power than any man.

Some, applying cold and formal logic, have expressed this doubt: “How can the blind man say that God heareth not sinners? As the Lover of man, God most certainly hears those who pray that their sins be forgiven.” It is unnecessary to respond to this, except to point out that the words, God heareth not sinners, mean that God does not grant sinners the power to work miracles; for the Spirit of God does not dwell in a body that is subject unto sin (Wis. 1:4). But God does hear the prayers of those who with heartfelt repentance ask forgiveness of their sins; but He hears them as penitents, not as sinners. As soon as they ask forgiveness, they move from the rank of sinners to that of penitents. It is, therefore, certainly true that God heareth not sinners; neither does He give to sinners the grace to work miracles. When unrepentant sinners ask Him for this power, they are grasping for something that does not belong to them. How could God heed those whom He rejects? Consider how the blind man said, If any man be a worshipper of God, then added, and doeth His will. Many are God-fearing, but fail to do the will of God. One must fear God and do His will. Both faith and works are necessary; or, as Paul says, faith and a good conscience (see I Tim. 1:5); or, to express it in the most exalted terms, divine vision and active virtue (θεωρία καὶ πράξις). Faith truly comes alive only when accompanied by God-pleasing deeds. These foster a good conscience, just as wicked deeds an evil conscience. Likewise, works are enlivened by faith. Apart from one another, both are dead. As it is written in another place, Faith without works is dead (Jam. 2:20)—and so are works without faith. Behold how truth bestows on a beggar, unused to public debate, the power to confess Christ boldly and to rebuke the high and mighty among the Jews! Great is the power of truth; so restricted and feeble is falsehood.

As long as they still had hope the blind man would say something of use to them, the Pharisees called on him and questioned him more than once. But when they realized by his answers that he did not think as they did, but took the side of truth, they despised and rejected him as one born in sins. Quite foolishly do they refer to his blindness, thinking that he had been condemned before he was born and was punished with blindness at birth. This is nonsense. These sons of falsehood expelled from the temple the confessor of truth, but it was to his benefit. Cast out of the temple, he was at once found by the master of the temple. Apparently dishonored for Christ’s sake, he was honored by the knowledge of the Son of God. Jesus found him, the Evangelist says, implying that He had come for just this purpose—to console the blind man, as the judge of a contest consoles an athlete after the agony of his exertion by placing on his head the crown of victory. The Lord inquires, Dost thou believe in the Son of God? Why does He ask this? After such a vigorous dispute with the Pharisees, after the bold words he had spoken, can there be any doubt that he believes? The Lord asks the question, not because He is uncertain whether the man believes, but in order to reveal Himself to him. For the blind man had never seen Christ, even after his healing. How could he have, when he was straightway harried by the Jews, as if by vicious dogs? The Lord asks this question now, so that the blind man’s response—“And who is He, this Son of God?”—would provide the opportune moment to reveal Himself. At the same time the Lord shows that He highly honors the faith of the blind man. “The people reviled Me greatly, but their words mean nothing to Me,” He says. “One thing matters, that you believe.” The blind man’s question, “Who is He, Lord, this Son of God?” reveals his ardent desire. The Lord answered, Thou hast both seen Him, and it is He that talketh with thee. He does not say, “It is I Who healed you and said to you, ‘Go, wash.’” He begins enigmatically, Thou hast … seen Him; then He continues more openly, and it is He that talketh with thee. The Lord first said to him, Thou … hast seen Him, to remind the blind man of the healing and to help him recognize that he had received his sight from the One Who now stood before him. And the blind man at once believes, showing his fervent and true faith by falling prostrate before Him, thus confirming his own word by his deed and giving glory to Jesus as God. For according to the law, worship must be rendered to God alone (see Dt. 6:13).

Understand also the spiritual meaning of this miracle. Every man is blind from birth, as a result of being brought into existence by coition, and being yoked thereby to corruption. From the moment we were punished with mortality and our race was condemned to increase by a passionate means of conception, a thick cloud covered our noetic eyes, like a cloak of flesh, as the Scriptures say (see Gen. 1:21). The Gentiles are “blind from birth” in another sense: they made gods of what is subject to birth and corruption, and consequently were blinded, as Paul says, and their foolish heart was darkened (Rom. 1:21). Just as blind were the Persian magi, who wasted their lives with horoscopes and astrological predictions. The blind man whom Jesus saw (Jn. 9:1) therefore represents all men, and the Gentiles in particular. He was unable to see his Creator, so God Himself, the Dayspring from on high, through His tender mercy visited him (Lk. 1:28). How did Jesus “see the blind man”? As He passed by (Jn. 9:1), which means, not while the Lord was in heaven, but when He came among us by His Incarnation. Humbling Himself and accepting limitation, He bent down from heaven, as the Prophet David says, to see all the sons of men (see Ps. 13:3; 32:13). Although He came, first and foremost, to the lost sheep of the sons of Israel (Mt. 10:5-6; 15:24), He also “passed by” and saw the Gentiles; for the secondary purpose of His coming was to visit the people which sat in the darkness (Mt. 4:16) of complete ignorance.  And how does He heal their blindness? By spitting on the ground and making clay. If it helps you to believe, consider how God the Word descended upon the holy Virgin like a rain-drop falling upon the ground (see Ps. 71:6), and anointed the eyes of the mind with clay made from spittle and the earth. This clay is the one Christ in two natures—the divine nature, symbolized by the rain-drop and the spittle, and the human nature, symbolized by the earth from which came the body of the Lord. Do men receive healing merely by believing? Certainly not: they must first go to Siloam, which is the spring of Baptism, to be baptized into Him Who sends them there, namely, Christ. For as many of us as have been baptized spiritually have been baptized into Christ (Gal. 3:27).

After a man has been baptized, temptations will beset him. He shall be brought before governors and kings (Mt. 10:18), as it were, because of his allegiance to Christ Who healed him. He must then hold steadfastly to his confession, never denying it out of fear, but willing to be denounced and excommunicated, as it is written, Ye shall be hated by all nations for My name’s sake (Mt. 24:9), and, They shall put you out of the synagogues (Jn. 16:12). Even if this confessor is cast out by men who hate the truth, and driven from their temples and the places of honor, (meaning, he is deprived of wealth and glory,) Jesus will find him. Then he who was abused by his enemies will be highly honored by Christ. The Lord will bestow upon him knowledge and a more exact faith, and the confessor will fall prostrate and worship Christ, Who appears as a man but is also the Son of God. For there are not two sons—one, the Son of God, and another, the son of Mary (this is the blasphemous doctrine of Nestorius)—but one and the same Son, of both God and man. See how the Lord answered the blind man when he asked, “Who is the Son of God, that I might believe in Him?” Thou hast both seen Him, Christ says, and it is He that talketh with thee. Who gave this answer? Was it not the Son born of Mary? But this Son of Mary is also the Son of God, not two different persons. Therefore the holy Mary is truly the Theotokos, the Birthgiver of God, who bore the Son of God made flesh. He is undivided, and the two are One—Christ the Lord.

The Lord saw that the Pharisees harmed themselves by rejecting the benefit of this miracle, and therefore deserved greater condemnation. Appraising events by their outcome, He declares, For judgment I am come, meaning, “for the greater condemnation and punishment of My enemies, that they which see not might see; and that they which see, such as the Pharisees, might become blind in the eyes of their soul.” Behold, the man blind from birth sees both spiritually and physically, while those who think they see are blind noetically. In this verse, the Lord speaks of two kinds of vision and two kinds of blindness, but the Pharisees, who are always fixated on the material world, think He means only a material affliction. Are we blind also? they ask, fearing only physical blindness. The Lord desires to show them that it is better to be blind physically than to lack faith, saying, “If ye were blind, ye should have no sin. If blindness were your natural condition, you would have some excuse for being ill with unbelief. But you insist that you can see; furthermore, you are eyewitnesses of the miraculous healing of the blind man. Because you suffer from self-inflicted unbelief, you deserve no forgiveness. Your sin remains unabsolved, and you will undergo greater punishment, because you refuse to acknowledge the truth even after seeing such wonders.” The words, If ye were blind, ye should have no sin, may also be understood as follows. "You seem afraid only of physical blindness, but I warn you of spiritual blindness. If ye were blind, that is, ignorant of the Scriptures, ye should have no sin; that is, you would be sinning in ignorance. But since you say that you see, and consider yourselves wise and learned in the law, you condemn yourselves and have the greater sin, because you sin deliberately, with knowledge."