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Commentary on John 9 verses 8–12
Such a wonderful event as the giving of sight to a man born blind could not but be the talk of the town, and many heeded it no more than they do other town-talk, that is but nine days' wonder; but here we are told what the neighbours said of it, for the confirmation of the matter of fact. That which at first was not believed without scrutiny may afterwards be admitted without scruple. Two things are debated in this conference about it: -
I. Whether this was the same man that had before been blind, Joh 9:8.
1.The neighbours that lived near the place where he was born and bred, and knew that he had been blind, could not but be amazed when they saw that he had his eye-sight, had it on a sudden, and perfectly; and they said, Is not this he that sat and begged? It seems, this blind man was a common beggar, being disabled to work for his living; and so discharged from the obligation of the law, that if any would not work, neither should he eat. When he could not go about, he sat; if we cannot work for God, we must sit still quietly for him. When he could not labour, his parents not being able to maintain him, he begged. Note, Those who cannot otherwise subsist must not, like the unjust steward, be ashamed to beg; let no man be ashamed of anything but sin. There are some common beggars that are objects of charity, that should be distinguished; and we must not let the bees starve for the sake of the drones or wasps that are among them. As to this man, (1.) It was well ordered by Providence that he on whom this miracle was wrought should be a common beggar, and so generally known and remarkable, by which means the truth of the miracle was better attested, and there were more to witness against those infidel Jews who would not believe that he had been blind than if he had been maintained in his father's house. (2.) It was the greater instance of Christ's condescension that he seemed (as I may say) to take more pains about the cure of a common beggar than of others. When it was for the advantage of his miracles that they should be wrought on those that were remarkable, he pitched upon those that were made so by their poverty and misery; not by their dignity.
2.In answer to this inquiry, (1.) Some said, This is he, the very same man; and these are witnesses to the truth of the miracle, for they had long known him stone-blind. (2.) Others, who could not think it possible that a man born blind should thus on a sudden receive his sight, for that reason, and no other, said, He is not he, but is like him, and so, by their confession, if it be he, it is a great miracle that is wrought upon him. Hence we may take occasion to think, [1.] Of the wisdom and power of Providence in ordering such a universal variety of the faces of men and women, so that no two are so alike but that they may be distinguished, which is necessary to society, and commerce, and the administration of justice. And, [2.] Of the wonderful change which the converting grace of God makes upon some who before were very wicked and vile, but are thereby so universally and visibly altered that one would not take them to be the same persons.
3.This controversy was soon decided by the man himself: He said, I am he, the very man that so lately sat and begged; "I am he that was blind, and was an object of the charity of men, but now see, and am a monument of the mercy and grace of God." We do not find that the neighbours appealed to him in this matter, but he, hearing the debate, interposed, and put an end to it. It is a piece of justice we owe to our neighbours to rectify their mistakes, and to set things before them, as far as we are able, in a true light. Applying it spiritually, it teaches us that those who are savingly enlightened by the grace of God should be ready to own what they were before that blessed change was wrought, Ti1 1:13, Ti1 1:14.
II. How he came to have his eyes opened, Joh 9:10-12. They will now turn aside, and see this great sight, and enquire further concerning it. He did not sound a trumpet when he did these alms, nor perform his cures upon a stage; and yet, like a city upon a hill, they could not be hid. Two things these neighbours enquire after: -
1.The manner of the cure: How were thine eyes opened? The works of the Lord being great, they ought to be sought out, Psa 111:2. It is good to observe the way and method of God's works, and they will appear the more wonderful. We may apply it spiritually; it is strange that blind eyes should be opened, but more strange when we consider how they are opened; how weak the means are that are used, and how strong the opposition that is conquered. In answer to this enquiry the poor man gives them a plain and full account of the matter: A man that is called Jesus made clay, - and I received sight. Joh 9:11. Note, Those who have experienced special instances of God's power and goodness, in temporal or spiritual things, should be ready upon all occasions to communicate their experiences, for the glory of God and the instruction and encouragement of others. See David's collection of his experiences, his own and others', Psa 34:4-6. It is a debt we owe to our benefactor, and to our brethren. God's favours are lost upon us, when they are lost with us, and go no further.
2.The author of it (Joh 9:12): Where is he? Some perhaps asked this question out of curiosity. "Where is he, that we may see him?" A man that did such cures as these might well be a show, which one would go a good way for the sight of. Others, perhaps, asked out of ill-will. "Where is he, that we may seize him?" There was a proclamation out for the discovering and apprehending of him (Joh 11:57); and the unthinking crowd, in spite of all reason and equity, will have ill thoughts of those that are put into an ill name. Some, we hope, asked this question out of good-will. "Where is he, that we may be acquainted with him? Where is he, that we may come to him, and share in the favours he is so free of?" In answer to this, he could say nothing: I know not. As soon as Christ had sent him to the pool of Siloam, it should seem, he withdrew immediately (as he did, Joh 5:13), and did not stay till the man returned, as if he either doubted of the effect or waited for the man's thanks. Humble souls take more pleasure in doing good than in hearing of it again; it will be time enough to hear of it in the resurrection of the just. The man had never seen Jesus, for by the time that he had gained his sight he had lost his Physician; and he asked, it is probable, Where is he? None of all the new and surprising objects that presented themselves could be so grateful to him as one sight of Christ, but as yet he knew no more of him than that he was called, and rightly called, Jesus - a Saviour. Thus in the work of grace wrought upon the soul we see the change, but see not the hand that makes it; for 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.
His saliva was thus the key for closed eyes, for with water he healed the eye. From the water [he formed] clay and brought to wholeness what had been lost. When [later] they were spitting at his face, the blind eyes that had been opened by his saliva would accuse them.
"They said unto him, Where is he? He said, I know not." They said, "Where is he?" having already murderous intentions against Him. But observe the modesty of Christ, how He continued not with those who were healed; because He neither desired to reap glory, nor to draw a multitude, nor to make a show of Himself. Observe too how truthfully the blind man maketh all his answers.
(Hom. lvii. 2) This they said, because they were meditating His death, having already begun to conspire against Him. Christ did not appear in company with those whom He cured; having no desire for glory, or display. He always withdrew, after healing any one; in order that no suspicion might attach to the miracle. His withdrawal proved the absence of all connection between Him and the healed; and therefore that the latter did not publish a false cure out of favour to Him. He said, I know not.
They were asking him, “Where is he?” His reply was that he did not know because he had not seen him, since at the time [of the healing] he was blind.
"The neighbors therefore, and those who saw him previously, for he was a beggar, said, Is not this he who sat and begged? Some said, It is he: others, No; but he is like him." The opening of his eyes had altered his countenance. "He said, I am he." His voice utters its gratitude, that it might not be condemned as ungrateful. "Therefore said they unto him, How were thine eyes opened? He answered, The man who is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and saw." See, he is become the herald of grace; see, he preaches the gospel; endowed with sight, he becomes a confessor. That blind man makes confession, and the heart of the wicked was troubled; for they had not in their heart what he had now in his countenance.
(Tr. xliv. s. 8) Lo, he is become a proclaimer of grace, an evangelist, and testifies to the Jews. That blind man testified, and the ungodly were vexed at the heart, because they had not in their heart what appeared upon his countenance. Then said they unto him, Where is He?
(Tr. xliv. 8) Here he is like one anointed, but unable yet to see: he preaches, and knows not what he preaches.
Not from devout feelings do they inquire for Jesus, nor are they moved to inquire where and with whom He was uttering discourses, so that they might go and seek some profit from His doings; but being blinded in the eyes of their understanding, even much worse than he had formerly been in those of his body, they are inflamed with most unjust anger, and rage like untamable beasts, thinking that Our Saviour had broken a commandment of the law, that one namely which forbids any work whatever to be done on the sabbath. And they raved immoderately, because He had dared actually to touch clay, rubbing the dirt round with His finger, and in addition to this had also directed the man to wash it off on the sabbath. Wherefore in anger and desperation they spit out the words, Where is He? without making any excuse for speaking so rudely. For in their pettiness they bestow abuse upon Him Who rightly deserved the highest honour, though they must have admired Him if they had been sincere and had known how to honour God's power with befitting praises. But thrusting aside in their extravagant maliciousness that which I think they ought in fairness to have thought and done, they devote themselves to untimely zeal. And falsely supposing that they were performing a duty in supporting the law which had somehow been wronged, they inquire for Jesus as one who had worked on the sabbath and thus wronged the excellent commandment by healing the man. Certainly they may have supposed that God was (so to speak) cruel and not compassionate on the sabbath, and was very angry when he saw a man healed, who was made in His own image and likeness, and on whose account the sabbath was instituted. For the Son of Man is Lord of the sabbath, according to the saying of the Saviour.
(viii. Moral. c. xxx. [49.]) Or thus: By His spittle understand the savour of inward contemplation. It runs down from the head into the mouth, and gives us the taste of revelation from the Divine splendour even in this life. The mixture of His spittle with clay is the mixture of supernatural grace, even the contemplation of Himself with our carnal knowledge, to the soul's enlightenment, and restoration of the human understanding from its original blindness.
Thus he represents the state of the catechumen, who believes in Jesus, but does not, strictly speaking, know Him, not being yet washed. It fell to the Pharisees to confirm or deny the miracle.
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.
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SUMMARY
John 9:12 captures the immediate aftermath of the miraculous healing of a man born blind, as he is brought before the Pharisees. Their probing question, "Where is he?" (referring to Jesus), reveals their suspicion and desire to locate the healer, not to celebrate the divine act. The man's simple and honest reply, "I know not," highlights his focus on the profound personal transformation he experienced rather than on tracking Jesus' physical whereabouts, setting the stage for a prolonged interrogation that exposes the spiritual blindness of the religious authorities.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Irony, as the "seeing" religious leaders are spiritually blind, unable to perceive the divine work before them, while the man who was physically blind now sees and speaks with simple truth. There is also Foreshadowing, as the Pharisees' hostile questioning here anticipates the deeper conflict and eventual expulsion of the man from the synagogue (John 9:34), illustrating the escalating opposition to Jesus. Furthermore, a Contrast is evident between the man's straightforward honesty and the Pharisees' manipulative and suspicious interrogation, highlighting the purity of genuine faith against the backdrop of legalistic rigidity.
THEOLOGICAL AND THEMATIC CONNECTIONS
John 9:12 subtly underscores a profound theological truth: one's personal encounter with Christ's transformative power is paramount, even if one does not possess comprehensive knowledge about all of God's ways or His precise whereabouts. The man's simple "I know not" is not a deficiency in his faith, but an honest acknowledgment of limited information, which does not diminish the undeniable reality of his healing. This highlights that genuine testimony often stems from lived experience rather than exhaustive theological understanding, inviting us to trust in the work of God even when the details remain mysterious. It also foreshadows the broader truth that Jesus, the Light of the World, often operates in ways that defy human expectation and control, inviting faith rather than demanding full comprehension.
REFLECTION AND APPLICATION
The man born blind, despite his limited knowledge of Jesus' identity and whereabouts, stands as a powerful example of authentic witness. His testimony was rooted in his personal experience of transformation, not in a complete theological dossier. This reminds us that our most compelling witness for Christ often comes from sharing what He has done in our lives, even if we don't have all the answers to every theological or philosophical question. In a world that often demands certainty and comprehensive understanding, the man's "I know not" provides a liberating truth: faith is not about knowing everything, but about trusting the One who knows all and acts powerfully. It challenges us to reflect on our own priorities: are we, like the Pharisees, more concerned with scrutinizing the details and finding fault, or are we, like the healed man, focused on the profound grace and transformative power of God at work in our lives and the lives of others?
Questions for Reflection
FAQ
Why didn't the man know where Jesus went after the healing?
Answer: The text does not explicitly state why Jesus departed immediately after healing the man, but it aligns with a pattern seen elsewhere in John's Gospel and the Synoptics where Jesus often withdrew after performing miracles. For instance, after healing the invalid at the Pool of Bethesda, Jesus "slipped away" (John 5:13). This withdrawal might have been to avoid premature public acclaim, to prevent a political uprising, or to allow the spiritual impact of the miracle to settle without immediate external pressures. For the man, his immediate focus was on his newfound sight and the instruction to wash in the Pool of Siloam, not on tracking his healer. His honest "I know not" underscores his sincerity and the fact that his testimony was based purely on his personal experience of healing, not on a pre-arranged plan or collusion with Jesus.
CHRIST-CENTERED FULFILLMENT
John 9:12, though a simple exchange, profoundly points to Christ as the one who brings light and life, even when His presence is not immediately discernible to all. The man's "I know not" regarding Jesus' physical location foreshadows a deeper truth: our relationship with Christ is not always predicated on His visible presence or our complete understanding of His ways. Just as the man experienced a profound, life-altering miracle without fully comprehending the Healer's identity or whereabouts, believers today encounter the transformative power of the risen Christ through faith, even though we do not see Him physically (1 Peter 1:8). Jesus, the Light of the World, illuminates our spiritual blindness, enabling us to "see" and believe. The man's journey from physical blindness to spiritual sight, culminating in his worship of Jesus later in the chapter (John 9:38), illustrates the ultimate fulfillment found in Christ: He not only restores physical faculties but, more importantly, grants spiritual understanding and new life to those who were once lost in darkness (Ephesians 5:8). Even without knowing His immediate location, the man's life was forever changed by encountering the One who is the Way, the Truth, and the Life (John 14:6).