John 9:2

KJV

And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?

KJV (with Strong's)

And {G2532} his {G846} disciples {G3101} asked {G2065} him {G846}, saying {G3004}, Master {G4461}, who {G5101} did sin {G264}, this man {G3778}, or {G2228} his {G846} parents {G1118}, that {G2443} he was born {G1080} blind {G5185}?

Complete Jewish Bible

His talmidim asked him, “Rabbi, who sinned — this man or his parents — to cause him to be born blind?”

Berean Standard Bible

and His disciples asked Him, “Rabbi, who sinned, this man or his parents, that he was born blind?”

American Standard Version

And his disciples asked him, saying, Rabbi, who sinned, this man, or his parents, that he should be born blind?

Commentary

### SUMMARY
John 9:2 captures the disciples' immediate response to encountering a man born blind, posing a question rooted in the prevailing theological framework of their day: "Master, who did sin, this man, or his parents, that he was born blind?" This inquiry reflects a common, yet often misguided, assumption that physical affliction, especially congenital disability, was a direct and punitive consequence of specific sin, either by the afflicted individual or their ancestors. This pivotal question sets the stage for Jesus to dismantle a deeply ingrained misconception and reveal a profound truth about the nature of suffering and the manifestation of God's glory.

### CONTEXT
* **Literary Context:** This verse immediately follows a highly confrontational exchange between Jesus and the Jewish religious leaders in [John 8](/john/8 "John 8 - Jesus and the Jewish Leaders"), culminating in Jesus' profound "I AM" declaration in [John 8:58](/john/8-58 "John 8:58 - Jesus' Eternal Being") and their subsequent attempt to stone Him. Jesus then "hid himself, and went out of the temple" ([John 8:59](/john/8-59 "John 8:59 - Jesus Escapes Stoning")). As Jesus walks away from the volatile temple precinct, He encounters a man who has been blind from birth. The disciples' question in [John 9:2](/john/9-2 "John 9:2 - Disciples' Question on Blindness") is not a random query but arises directly from this encounter, setting the stage for Jesus' revolutionary teaching on suffering and divine purpose, which unfolds throughout [John 9](/john/9 "John 9 - Healing the Man Born Blind").
* **Historical & Cultural Context:** The disciples' question reflects a deeply ingrained theological assumption prevalent in ancient Judaism: that physical affliction, especially severe or congenital conditions, was a direct consequence of sin. This belief stemmed partly from interpretations of the Mosaic Law, which often linked obedience to blessing and disobedience to curses (e.g., [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses")). While the Old Testament does show instances where sin led to judgment, this principle was often misapplied to individual suffering. For a man born blind, the question of "whose sin?" became particularly perplexing, leading to speculative theories about sin committed in the womb, or even pre-existence, or, more commonly, the sins of the parents being visited upon the child (cf. [Exodus 20:5](/exodus/20-5 "Exodus 20:5 - God's Jealousy and Generations")). This cultural lens shaped how people understood misfortune, often leading to judgment rather than compassion for the afflicted.
* **Key Themes:** The central theme emerging from this verse is the pervasive human tendency to directly correlate **Suffering and Sin**. The disciples' question highlights a common misconception that all physical ailments, particularly congenital ones, are a punitive consequence of specific individual or ancestral transgression. This sets up Jesus' subsequent teaching, which challenges this narrow worldview and introduces the theme of **Divine Purpose in Suffering**, asserting that some suffering serves as an opportunity for God's glory to be revealed, as seen in [John 9:3](/john/9-3 "John 9:3 - Jesus' Answer about God's Glory"). Furthermore, the encounter underscores the **Disciples' Limited Understanding**, demonstrating their need for Jesus to reframe their theological perspectives. This narrative also implicitly connects to Jesus' identity as the **Light of the World**, declared earlier in [John 8:12](/john/8-12 "John 8:12 - Jesus, the Light of the World"), as He is about to bring literal and spiritual sight to the blind man.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **asked (Greek, _erōtáō'_):** This verb (G2065) means "to interrogate" or "to request." Here, it signifies a direct inquiry, not merely a casual question, but one seeking a definitive answer to a perplexing theological dilemma. The disciples are not just curious; they are seeking understanding from their Master regarding a deeply held belief system.
* **sin (Greek, _hamartánō'_):** The Greek term (G264) literally means "to miss the mark." In a moral and theological context, it refers to a deviation from God's perfect standard, a transgression against His law or will. The disciples' use of this word immediately frames the man's blindness within a framework of moral accountability and divine judgment.
* **born (Greek, _gennáō'_):** This word (G1080) refers to the act of procreation or being brought forth. Its use in "born blind" emphasizes the congenital nature of the man's condition, making the disciples' question even more pointed and challenging to their understanding of sin, as it implies sin before birth or inherited sin.

#### Verse Breakdown
* **"And his disciples asked him, saying, Master,"**: This opening sets the scene, identifying the questioners as Jesus' closest followers, who address Him with respect as "Master" (Greek, _rhabbí_). Their posture is one of seeking authoritative teaching on a matter of profound spiritual and practical concern.
* **"who did sin, this man,"**: The first part of the disjunctive question immediately posits the individual's own sin as a potential cause for his blindness. This reflects the common belief that personal transgression directly resulted in divine punishment, visible in physical affliction. The question implies a direct causal link between action and consequence.
* **"or his parents,"**: The alternative posed by the disciples suggests another prevalent belief: that the sins of parents could be visited upon their children, even resulting in congenital defects. This idea, while having roots in Old Testament warnings about generational curses (e.g., [Exodus 20:5](/exodus/20-5 "Exodus 20:5 - God's Jealousy and Generations")), was often misapplied to attribute specific suffering to ancestral wrongdoing.
* **"that he was born blind?"**: This concluding phrase clarifies the specific nature of the man's affliction – a congenital condition. The disciples' query is particularly sharp because it challenges the conventional understanding of sin and punishment. How could someone sin before birth to be born blind? This highlights the theological conundrum they faced and their expectation that Jesus, as their Master, would provide a definitive answer within their existing framework.

#### Literary Devices
John's Gospel employs several literary devices in this verse to set the stage for Jesus' profound teaching. The primary device is **Interrogative Rhetoric**, where the disciples' question serves not merely as an inquiry but as a representation of a widely held, yet flawed, theological premise. This question acts as a **Foreshadowing** device, preparing the reader for Jesus' subsequent correction and revelation of a higher purpose for suffering, moving beyond a simplistic cause-and-effect model of sin and affliction. There is also an element of **Irony** in the disciples' question; while they seek to attribute blame based on a limited understanding of justice, Jesus is about to demonstrate a divine purpose that transcends human categories of sin and punishment, ultimately revealing God's glory through an act of healing that brings both physical and spiritual sight.

### THEOLOGICAL AND THEMATIC CONNECTIONS
John 9:2 confronts a persistent theological challenge: the human tendency to attribute suffering directly and solely to sin. This verse highlights a common, yet incomplete, understanding of divine justice and human affliction, where physical maladies are seen as direct punishments. Jesus' response in the subsequent verses (John 9:3-5) decisively refutes this simplistic correlation, shifting the focus from blame to divine purpose. He reveals that suffering, while often a consequence of a fallen world, is not always a direct result of individual transgression, but can be an occasion for God's power and glory to be made manifest. This profound reorientation challenges believers to move beyond a judgmental posture towards those who suffer, embracing instead a compassionate and missional perspective that seeks God's redemptive work in all circumstances.

* [Luke 13:1-5](/luke/13-1-5 "Luke 13:1-5 - Repentance and Suffering")
* [Job 42:7](/job/42-7 "Job 42:7 - God's Rebuke to Job's Friends")
* [Romans 8:28](/romans/8-28 "Romans 8:28 - God Works All Things for Good")

### REFLECTION AND APPLICATION
The disciples' question in John 9:2 serves as a powerful mirror for our own assumptions about suffering and its causes. In a world grappling with illness, disability, and various forms of hardship, it is tempting to seek simple explanations, often defaulting to a judgmental stance that links misfortune directly to personal sin or the sins of others. However, Jesus' response in this narrative calls us to a higher, more compassionate, and God-centered perspective. Rather than asking "Who sinned?", we are invited to ask, "How can God's glory be revealed in this situation?" This shift compels us to move from judgment to empathy, from speculation to active participation in God's redemptive work. It challenges us to see suffering not merely as a problem to be solved or a punishment to be explained, but as a potential canvas upon which God desires to display His power, love, and grace, transforming our understanding of both human brokenness and divine sovereignty. Our application should be to cultivate a heart of compassion, seeking opportunities to minister to those who suffer, and to trust in God's sovereign purposes even when we do not fully understand them.

#### Questions for Reflection
* **What assumptions do I tend to make about the causes of suffering in my own life or in the lives of others?**
* **How might Jesus' teaching in John 9 challenge my natural inclination to attribute blame or seek simplistic explanations for hardship?**
* **In what ways can I seek to see God's glory revealed in difficult circumstances, rather than focusing on the perceived cause of the suffering?**

### FAQ

**Did the Jews believe in reincarnation or pre-existence, which would explain "this man" sinning before birth?**

Answer: While some Jewish mystical traditions and later philosophical schools might have entertained ideas akin to pre-existence or transmigration of souls, the mainstream Jewish theology of Jesus' day did not widely embrace reincarnation as a common explanation for congenital defects. The more prevalent understanding for "this man" sinning before birth would have been the concept of sin committed in the womb (e.g., Jacob and Esau struggling in Rebekah's womb, though not framed as sin, but as a struggle, [Genesis 25:22-23](/genesis/25-22-23 "Genesis 25:22-23 - Jacob and Esau in the Womb")), or, more commonly, the idea of parental sin being visited upon the children, as implied in parts of the Old Testament (e.g., [Exodus 20:5](/exodus/20-5 "Exodus 20:5 - God's Jealousy and Generations")). The disciples' question primarily reflects these more common interpretations of sin and its generational consequences, rather than a belief in reincarnation.

**Why did the disciples ask about sin rather than simply asking Jesus to heal the man?**

Answer: The disciples' immediate impulse to question "who sinned" reveals the deep-seated theological framework through which they, and many in their culture, interpreted suffering. For them, a congenital condition like blindness was not merely a physical ailment but a sign of divine judgment, requiring an explanation rooted in moral transgression. They were operating within a system where cause and effect were tightly linked to sin and punishment. Their question was a natural extension of their worldview, seeking to understand the spiritual reason behind the man's condition before considering the possibility of a miraculous intervention. Jesus' subsequent answer in [John 9:3](/john/9-3 "John 9:3 - Jesus' Purpose for the Blind Man") directly addresses and corrects this prevailing misconception, shifting the focus from blame to God's glory.

### CHRIST-CENTERED FULFILLMENT
The question posed by the disciples in John 9:2, though rooted in a flawed understanding of suffering, ultimately serves to highlight the profound Christ-centered fulfillment of God's redemptive plan. In Jesus' response, He reframes the entire discussion, declaring that the man's blindness was "that the works of God should be made manifest in him" ([John 9:3](/john/9-3 "John 9:3 - God's Works Revealed")). This points to Christ as the ultimate revelation of God's works and glory. As the "Light of the World" ([John 8:12](/john/8-12 "John 8:12 - Jesus, the Light of the World")), Jesus not only restores physical sight but also offers spiritual illumination, revealing the true nature of God's character – one of compassion and sovereign purpose, not merely punitive judgment. His healing of the man born blind foreshadows His greater work of delivering humanity from the blindness of sin and spiritual death, a salvation accomplished through His atoning sacrifice on the cross ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")) and His resurrection. Through Christ, suffering is not always a sign of personal condemnation, but can become a powerful testimony to God's transformative power and the hope of new life found in Him ([Romans 8:18-25](/romans/8-18-25 "Romans 8:18-25 - Future Glory and Groaning Creation")). He is the one who bears our infirmities and carries our sorrows ([Isaiah 53:4](/isaiah/53-4 "Isaiah 53:4 - Christ Bears Our Sufferings")), ultimately bringing light into the deepest darkness.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 13:2

And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?

John 9:34

They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out.

Acts 28:4

And when the barbarians saw the [venomous] beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live.

Exodus 20:5

Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God [am] a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me;

Matthew 16:14

And they said, Some [say that thou art] John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.

Matthew 23:7

And greetings in the markets, and to be called of men, Rabbi, Rabbi.