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Commentary on John 9 verses 1–7
We have here sight given to a poor beggar that had been blind from his birth. Observe,
I. The notice which our Lord Jesus took of the piteous case of this poor blind man (Joh 9:1): As Jesus passed by he saw a man which was blind from his birth. The first words seem to refer to the last of the foregoing chapter, and countenance the opinion of those who in the harmony place this story immediately after that. There it was said, parēgen - he passed by, and here, without so much as repeating him name (though our translators supply it) kai paragō - and as he passed by. 1. Though the Jews had so basely abused him, both by word and deed gave him the highest provocation imaginable, yet he did not miss any opportunity of doing good among them, nor take up a resolution, as justly he might have done, never to have favoured them with any good offices. The cure of this blind man was a kindness to the public, enabling him to work for his living who before was a charge and burden to the neighbourhood. It is noble, and generous, and Christ-like, to be willing to serve the public, even when we are slighted and disobliged by them, or think ourselves so. Though he was in his flight from a threatening danger, and escaping for his life, yet he willingly halted and staid awhile to show mercy to this poor man. We make more haste than good speed when we out-run opportunities of doing good. 3. When the Pharisees drove Christ from them, he went to this poor blind beggar. Some of the ancients make this a figure of the bringing of the gospel to the Gentiles, who sat in darkness, when the Jews had rejected it, and driven it from them. 4. Christ took this poor blind man in his way, and cured him in transitu - as he passed by. Thus should we take occasions of doing good, even as we pass by, wherever we are.
Now, (1.) The condition of this poor man was very sad. He was blind, and had been so from his birth. If the light is sweet, how melancholy must it needs be for a man, all his days, to eat in darkness! He that is blind has no enjoyment of the light, but he that is born blind has no idea of it. Methinks such a one would give a great deal to have his curiosity satisfied with but one day's sight of light and colours, shapes and figures, though he were never to see them more. Why is the light of life given to one that is in this misery, that is deprived of the light of the sun, whose way is thus hid, and whom God hath thus hedged in? Job 3:20-23. Let us bless God that it was not our case. The eye is one of the most curious parts of the body, its structure exceedingly nice and fine. In the formation of animals, it is said to be the first part that appears distinctly discernible. What a mercy is it that there was no miscarriage in the making of ours! Christ cured many that were blind by disease or accident, but here he cured one that was born blind. [1.] That he might give an instance of his power to help in the most desperate cases, and to relieve when none else can. [2.] That he might give a specimen of the work of his grace upon the souls of sinners, which gives sight to those that were by nature blind.
(2.)The compassions of our Lord Jesus towards him were very tender. He saw him; that is, he took cognizance of his case, and looked upon him with concern. When God is about to work deliverance, he is said to see the affliction; so Christ saw this poor man. Others saw him, but not as he did. This poor man could not see Christ, but Christ saw him, and anticipated both his prayers and expectations with a surprising cure. Christ is often found of those that seek him not, nor see him, Isa 65:1. And, if we know or apprehend any thing of Christ, it is because we were first known of him (Gal 4:9) and apprehended by him, Phi 3:12.
II. The discourse between Christ and his disciples concerning this man. When he departed out of the temple they went along with him: for these were they that continued with him in his temptations, and followed him whithersoever he went; and they lost nothing by their adherence to him, but gained experience abundantly. Observe,
1.The question which the disciples put to their Master upon this blind man's case, Joh 9:2. When Christ looked upon him, they had an eye to him too; Christ's compassion should kindle ours. It is probable that Christ told them this poor man was born blind, or they knew it by common fame; but they did not move Christ to heal him. Instead of this, they started a very odd question concerning him: Rabbi, who sinned, this man or his parents, that he was born blind? Now this question of theirs was,
(1.)Uncharitably censorious. They take it for granted that this extraordinary calamity was the punishment of some uncommon wickedness, and that this man was a sinner above all men that dwelt at Jerusalem, Luk 13:4. For the barbarous people to infer, Surely this man is a murderer, was not so strange; but it was inexcusable in them, who knew the scriptures, who had read that all things come alike to all, and knew that it was adjudged in Job's case that the greatest sufferers are not therefore to be looked upon as the greatest sinners. The grace of repentance calls our own afflictions punishments, but the grace of charity calls the afflictions of others trials, unless the contrary is very evident.
(2.)It was unnecessarily curious. Concluding this calamity to be inflicted for some very heinous crime, they ask, Who were the criminals, this man or his parents? And what was this to them? Or what good would it do them to know it? We are apt to be more inquisitive concerning other people's sins than concerning our own; whereas, it is more our concern to know wherefore God contends with us than wherefore he contends with others; for to judge ourselves is our sin. They enquire, [1.] Whether this man was punished thus for some sin of his own, either committed or foreseen before his birth. Some think that the disciples were tainted with the Pythagorean notion of the pre-existence of souls, and their transmigration from one body to another. Was this man's soul condemned to the dungeon of this blind body to punish it for some great sin committed in another body which it had before animated? The Pharisees seem to have had the same opinion of his case when they said, Thou wast altogether born in sin (Joh 9:34), as if all those, and those only, were born in sin whom nature had stigmatized. Or, [2.] Whether he was punished for the wickedness of his parents, which God sometimes visits upon the children. It is a good reason why parents should take heed of sin, lest their children smart for it when they are gone. Let not us thus be cruel to our own, as the ostrich in the wilderness. Perhaps the disciples asked this, not as believing that this was the punishment of some actual sin of his own or his parents, but Christ having intimated to another patient that his sin was the cause of this impotency (Joh 5:14), "Master," say they, "whose sin is the cause of this impotency?" Being at a loss what construction to put upon this providence, they desire to be informed. The equity of God's dispensations is always certain, for his righteousness is as the great mountains, but not always to be accounted for, for his judgments are a great deep.
2.Christ's answer to this question. He was always apt to teach, and to rectify his disciples' mistakes.
(1.)He gives the reason of this poor man's blindness: "Neither has this man sinned nor his parents, but he was born blind, and has continued so to this day, that now at last the works of God should be made manifest in him," Joh 9:3. Here Christ, who perfectly knew the secret springs of the divine counsels, told them two things concerning such uncommon calamities: - [1.] That they are not always inflicted as punishments of sin. The sinfulness of the whole race of mankind does indeed justify God in all the miseries of human life; so that those who have the least share of them must say that God is kind, and those who have the largest share must not say that he is unjust; but many are made much more miserable than others in this life who are not at all more sinful. Not but that this man was a sinner, and his parents sinners, but is was not any uncommon guilt that God had an eye to in inflicting this upon him. Note, We must take heed of judging any to be great sinners merely because they are great sufferers, lest we be found, not only persecuting those whom God has smitten (Psa 69:26), but accusing those whom he has justified, and condemning those for whom Christ died, which is daring and dangerous, Rom 8:33, Rom 8:34. [2.] That they are sometimes intended purely for the glory of God, and the manifesting of his works. God has a sovereignty over all his creatures and an exclusive right in them, and may make them serviceable to his glory in such a way as he thinks fit, in doing or suffering; and if God be glorified, either by us or in us, we were not made in vain. This man was born blind, and it was worth while for him to be so, and to continue thus long dark, that the works of God might be manifest in him. That is, First, That the attributes of God might be made manifest in him: his justice in making sinful man liable to such grievous calamities; his ordinary power and goodness in supporting a poor man under such a grievous and tedious affliction, especially that his extraordinary power and goodness might be manifested in curing him. Note, The difficulties of providence, otherwise unaccountable, may be resolved into this - God intends in them to show himself, to declare his glory, to make himself to be taken notice of. Those who regard him not in the ordinary course of things are sometimes alarmed by things extraordinary. How contentedly then may a good man be a loser in his comforts, while he is sure that thereby God will be one way or other a gainer in his glory! Secondly, That the counsels of God concerning the Redeemer might be manifested in him. He was born blind that our Lord Jesus might have the honour of curing him, and might therein prove himself sent of God to be the true light to the world. Thus the fall of man was permitted, and the blindness that followed it, that the works of God might be manifest in opening the eyes of the blind. It was now a great while since this man was born blind, and yet it never appeared till now why he was so. Note, The intentions of Providence commonly do not appear till a great while after the event, perhaps many years after. The sentences in the book of providence are sometimes long, and you must read a great way before you can apprehend the sense of them.
(2.)He gives the reason of his own forwardness and readiness to help and heal him, Joh 9:4, Joh 9:5. It was not for ostentation, but in pursuance of his undertaking: I must work the works of him that sent me (of which this is one), while it is day, and working time; the night cometh, the period of that day, when no man can work. This is not only a reason shy Christ was constant in doing good to the souls and bodies of men, but why particularly he did this, though it was the sabbath day, on which works of necessity might be done, and he proves this to be a work of necessity.
[1.]It was his Father's will: I must work the works of him that sent me. Note, First, The Father, when he sent his Son into the world, gave him work to do; he did not come into the world to take state, but to do business; whom God sends he employs, for he sends none to be idle. Secondly, The works Christ had to do were the works of him that sent him, not only appointed by him, but done for him; he was a worker together with God. Thirdly, He was pleased to lay himself under the strongest obligations to do the business he was sent about: I must work. He engaged his heart, in the covenant of redemption, to draw near, and approach to God as Mediator, Jer 30:21. Shall we be willing to be loose, when Christ was willing to be bound? Fourthly, Christ, having laid himself under obligations to do his work, laid out himself with the utmost vigour and industry in his work. He worked the works he had to do; did ergazesthai ta erga - made a business of that which was his business. It is not enough to look at our work, and talk over it, but we must work it.
[2.]Now was his opportunity: I must work while it is day, while the time lasts which is appointed to work in, and while the light lasts which is given to work by. Christ himself had his day. First, All the business of the mediatorial kingdom was to be done within the limits of time, and in this world; for at the end of the world, when time shall be no more, the kingdom shall be delivered up to God, even the Father, and the mystery of God finished. Secondly, all the work he had to do in his own person here on earth was to be done before his death; the time of his living in this world is the day here spoken of. Note, The time of our life is our day, in which it concerns us to do the work of the day. Day-time is the proper season for work (Psa 104:22, Psa 104:23); during the day of life we must be busy, not waste day-time, nor play by day-light; it will be time enough to rest when our day is done, for it is but a day.
[3.]The period of his opportunity was at hand, and therefore he would be busy; The night comes when no man can work. Note, The consideration of our death approaching should quicken us to improve all the opportunities of life, both for doing and getting good. The night comes, it will come certainly, may come suddenly, is coming nearer and nearer. We cannot compute how nigh our sun is, it may go down at noon; nor can we promise ourselves a twilight between the day of life and the night of death. When the night comes we cannot work, because the light afforded us to work by is extinguished; the grave is a land of darkness, and our work cannot be done in the dark. And, besides, our time allotted us for our work will then have expired; when our Master tied us to duty he tied us to time too; when night comes, call the labourers; we must then show our work, and receive according to the things done. In the world of retribution we are no longer probationers; it is too late to bid when the inch of candle is dropped. Christ uses this as an argument with himself to be diligent, though he had no opposition from within to struggle with; much more need have we to work upon our hearts these and the like considerations to quicken us.
[4.]His business in the world was to enlighten it (Joh 9:5): As long as I am in the world, and that will not be long, I am the light of the world. He had said this before, Joh 8:12. He is the Sun of righteousness, that has not only light in his wings for those that can see, but healing in his wings, or beams, for those that are blind and cannot see, therein far exceeding in virtue that great light which rules by day. Christ would cure this blind man, the representative of a blind world, because he came to be the light of the world, not only to give light, but to give sight. Now this gives us, First, A great encouragement to come to him, as a guiding, quickening, refreshing light. To whom should we look but to him? Which way should we turn our eyes, but to the light? We partake of the sun's light, and so we may of Christ's grace, without money and without price. Secondly, A good example of usefulness in the world. What Christ saith of himself, he saith of his disciples: You are lights in the world, and, if so, Let your light shine. What were candles made for but to burn?
III. The manner of the cure of the blind man, Joh 9:6, Joh 9:7. The circumstances of the miracle are singular, and no doubt significant. When he had thus spoken for the instruction of his disciples, and the opening of their understandings, he addressed himself to the opening of the blind man's eyes. He did not defer it till he could do it either more privately, for his greater safety, or more publicly, for his greater honour, or till the sabbath was past, when it would give less offence. What good we have opportunity of doing we should do quickly; he that will never do a good work till there is nothing to be objected against it will leave many a good work for ever undone, Ecc 11:4. In the cure observe,
1.The preparation of the eye-salve. Christ spat on the ground, and made clay of the spittle. He could have cured him with a word, as he did others, but he chose to do it in this way to show that he is not tied to any method. He made clay of his own spittle, because there was no water near; and he would teach us not to be nice or curious, but, when we have at any time occasion, to be willing to take up with that which is next hand, if it will but serve the turn. Why should we go about for that which may as well be had and done a nearer way? Christ's making use of his own spittle intimates that there is healing virtue in every thing that belongs to Christ; clay made of Christ's spittle was much more precious than the balm of Gilead.
2.The application of it to the place: He anointed the eyes of the blind man with the clay. Or, as the margin reads it, He spread (epechrise), he daubed the clay upon the eyes of the blind man, like a tender physician; he did it himself with his own hand, though the patient was a beggar. Now Christ did this, (1.) To magnify his power in making a blind man to see by that method which one would think more likely to make a seeing man blind. Daubing clay on the eyes would close them up, but never open them. Note, The power of God often works by contraries; and he makes men feel their own blindness before he gives them sight. (2.) To give an intimation that it was his mighty hand, the very same that at first made man out of the clay; for by him God made the worlds, both the great world, and man the little world. Man was formed out of the clay, and moulded like the clay, and here Christ used the same materials to give sight to the body that at first he used to give being to it. (3.) To represent and typify the healing and opening of the eyes of the mind by the grace of Jesus Christ. The design of the gospel is to open men's eyes, Act 26:18. Now the eye-salve that does the work is of Christ's preparing; it is made up, not as this, of his spittle, but of his blood, the blood and water that came out of his pierced side; we must come to Christ for the eye-salve, Rev 3:18. He only is able, and he only is appointed, to make it up, Luk 4:18. The means used in this work are very weak and unlikely, and are made effectual only by the power of Christ; when a dark world was to be enlightened, and nations of blind souls were to have their eyes opened, God chose the foolish things, and weak, and despised, for the doing of it. And the method Christ takes is first to make men feel themselves blind, as this poor man did whose eyes were daubed with clay, and then to give them sight. Paul in his conversion was struck blind for three days, and then the scales fell from his eyes. The way prescribed for getting spiritual wisdom is, Let a man become a fool, that he may be wise, Co1 3:18. We must be made uneasy with our blindness, as this man here, and then healed.
3.The directions given to the patient, Joh 9:7. His physician said to him, Go, wash in the pool of Siloam. Not that this washing was needful to effect the cure; but, (1.) Christ would hereby try his obedience, and whether he would with an implicit faith obey the orders of one he was so much a stranger to. (2.) He would likewise try how he stood affected to the tradition of the elders, which taught, and perhaps had taught him (for many that are blind are very knowing), that it was not lawful to wash the eyes, no not with spittle medicinally, on the sabbath day, much less to go to a pool of water to wash them. (3.) He would hereby represent the method of spiritual healing, in which, though the effect is owing purely to his power and grace, there is duty to be done by us. Go, search the scriptures, attend upon the ministry, converse with the wise; this is like washing in the pool of Siloam. Promised graces must be expected in the way of instituted ordinances. The waters of baptism were to those who had been trained up in darkness like the pool of Siloam, in which they might not only wash and be clean, but wash, and have their eyes opened. Hence they that were baptized are said to be phōtisthentes - enlightened; and the ancients called baptism phōtismos - illumination. Concerning the pool of Siloam observe, [1.] That it was supplied with water from mount Zion, so that these were the waters of the sanctuary (Psa 46:4), living waters, which were healing, Eze 47:9. [2.] That the waters of Siloam had of old signified the throne and kingdom of the house of David, pointing at the Messiah (Isa 8:6), and the Jews who refused the waters of Shiloa, Christ's doctrine and law, and rejoiced in the tradition of the elders. Christ would try this man, whether he would cleave to the waters of Siloam or no. [3.] The evangelist takes notice of the signification of the name, its being interpreted sent. Christ is often called the sent of God, the Messenger of the covenant (Mal 3:1); so that when Christ sent him to the pool of Siloam he did in effect send him to himself; for Christ is all in all to the healing of souls. Christ as a prophet directs us to himself as a priest. Go, wash in the fountain opened, a fountain of life, not a pool.
4.The patient's obedience to these directions: He went his way therefore, probably led by some friend or other; or perhaps he was so well acquainted with Jerusalem that he could find the way himself. Nature often supplies the want of sight with an uncommon sagacity; and he washed his eyes; probably the disciples, or some stander by, informed him that he who bade him do it was that Jesus whom he had heard so much of, else he would not have gone, at his bidding, on that which looked so much like a fool's errand; in confidence of Christ's power, as well as in obedience to his command, he went, and washed.
5.The cure effected: He came seeing. There is more glory in this concise narrative, He went and washed, and came seeing, than in Caesar's Veni, vidi, vici - I came, I saw, I conquered. When the clay was washed off from his eyes, all the other impediments were removed with it; so when the pangs and struggles of the new birth are over, and the pains and terrors of conviction past, the bands of sin fly off with them, and a glorious light and liberty succeed. See here an instance, (1.) Of the power of Christ. What cannot he do who could not only do this, but do it thus? With a lump of clay laid on either eye, and washed off again, he couched those cataracts immediately which the most skilful oculist, with the finest instrument and the most curious hand, could not remove. No doubt this is he that should come, for by him the blind receive their sight. (2.) It is an instance of the virtue of faith and obedience. This man let Christ do what he pleased, and did what he appointed him to do, and so was cured. Those that would be healed by Christ must be ruled by him. He came back from the pool to his neighbours and acquaintance, wondering and wondered at; he came seeing. This represents the benefit gracious souls find in attending on instituted ordinances, according to Christ's appointment; they have gone to the pool of Siloam weak, and have come away strengthened; have gone doubting, and come away satisfied; have gone mourning, and come away rejoicing; have gone trembling, and come away triumphing; have gone blind, and come away seeing, come away singing, Isa 52:8.
As, therefore, we are formed in the womb by the Word, this very same Word also formed sight in the one who had been blind from his birth. In this way, he openly showed who it is who forms us in secret, since now the Word himself had been revealed to the world. It also made known the ancient formation of Adam and how he was made, and through what hand he was formed—indicating the whole [of Adam’s creation] by showing us a part [of it]. For the Lord who formed sight is he who has formed the entire person, and in doing so, carried out the will of the Father. But in respect to that formation in men and women that took place after Adam—when humanity fell into sin—there was a need for the washing of regeneration. This is why the Lord said to the man to whom he had given sight, “Go to Siloam and wash.” In this way, he provided both his physical reformation and his regeneration which comes through washing. And this is why, when he washed, he came back seeing. He would come to know his creator and humanity would come to know him who has given us life.
And inasmuch as man, with respect to that formation which, was after Adam, having fallen into transgression, needed the layer of regeneration,
But to heal in his absence, to tell him to go away and wash and to provide the healing only once he has washed—this was the work of someone who wanted to be sure that no one would be ignorant of the miracle that had taken place. For as he commanded the paralytic to take up his bed on the day when it was not lawful to do this—so that each man charging him with the transgression might learn the greatness of the miracle—in the same way he commanded this man who was at a distance from the pool to go there and wash.
For Siloam did not open [the eyes of] the blind man, just as the waters of the Jordan did not purify Naaman, but rather it was the command [by our Lord] that brought the healing. Also, it is not the waters of our atonement that bring purification; rather, it is the names invoked over it that produce atonement for us.
Why did He Who restored life at command, Who gave health by His word, saying to the dead, "Come forth," and Lazarus came forth from the grave, saying also to the sick of the palsy, "Arise and take up thy bed," and the sick of the palsy rose and himself began to carry his bed, whereon, when all his limbs were paralyzed, he had been wont to be carried; why, I say, did He spit on the ground and make clay, and anoint the eyes of the blind man, and say to him, "Go, wash in the pool of Siloam, which is by interpretation, Sent. He went his way therefore, and washed, and came seeing"? What is the reason of this? Great indeed is the reason, if I mistake not, for he who is taught by Jesus comes to see more clearly.
Observe at the same time both His Divinity and His sanctity; as being Himself Light He touched and so communicated light to others; as being a Priest He fulfilled by the figure of Baptism the mysteries of spiritual grace. He spat, that you might learn that the inner parts of Christ are light; and clearly indeed does he see who receives cleansing thereby. His spittle cleanses, and so does His discourse, as it is written, "Now ye are clean through the word which I have spoken unto you."
But His making clay and anointing the eyes of the blind was intended to signify to us that the Same Who made man of clay, restored him to health by anointing with clay, and to signify also that this flesh of our clay must receive the light of eternal life by the Sacrament of Baptism. Do you also draw near to Siloam, that is, to Him Who was sent from the Father, as it is written, "My doctrine is not Mine, but His that sent Me." Let Christ wash you that you may see. Come to Baptism, the time itself is at hand, make haste and come that you may say, "I went, and washed, and I received sight"; that you may also say, "whereas I was blind, now I see," that you may say, as that man on whom light was poured said, "the night is far spent, the day is at hand."
Those who intend to gain any advantage from what they read, must not pass by even any small portion of the words; and on this account we are bidden to "search" the Scriptures, because most of the words, although at first sight easy, appear to have in their depth much hidden meaning. For observe of what sort is the present case. "Having said these words," It saith," He spat on the ground." What words? "That the glory of God should be made manifest," and that, "I must work the works of Him that sent Me." For not without a cause hath the Evangelist mentioned to us His words, and added that, "He spat," but to show that He confirmed His words by deeds. And why used He not water instead of spittle for the clay? He was about to send the man to Siloam: in order therefore that nothing might be ascribed to the fountain, but that thou mightest learn that the power proceeding from His mouth, the same both formed and opened the man's eyes, He "spat on the ground"; this at least the Evangelist signified, when he said, "And made clay of the spittle." Then, that the successful issue might not seem to be of the earth, He bade him wash. But wherefore did He not this at once, instead of sending him to Siloam? That thou mayest learn the faith of the blind man, and that the obstinacy of the Jews might be silenced: for it was probable that they would all see him as he departed, having the clay spread upon his eyes, since by the strangeness of the thing he would attract to himself all, both those who did and those who did not know him, and they would observe him exactly. And because it is not easy to recognize a blind man who hath recovered sight, He first maketh by the length of way many to be witnesses, and by the strangeness of the spectacle exact observers, that being more attentive they may no longer be able to say, "It is he: it is not he." Moreover, by sending him to Siloam, He desireth to prove that He is not estranged from the Law and the Old (Covenant), nor could it afterwards be feared that Siloam would receive the glory, since many who had often washed their eyes there gained no such benefit; for there also it was the power of Christ that wrought all. On which account the Evangelist addeth for us the interpretation of the name; for having said, "in Siloam," he addeth, "Which is, Sent." That thou mayest learn that there also it was Christ who healed him. As Paul saith, "They drank of that spiritual Rock that followed them, and that Rock was Christ." (1 Cor. x. 4.) As then Christ was the spiritual Rock, so also was He the spiritual Siloam. To me also the sudden coming in of the water seems to hint an ineffable mystery. What is that? The unlooked for (nature) of His appearance, beyond all expectation.
(Hom. lvi. 2) He then confirms His words by deeds: When He had thus spoken, He spat on the ground, and made clay of the spittle, and anointed the eyes of the blind man with the clay. He who had brought greater substances into being out of nothing, could much more have given sight without the use of any material: but He wished to show that He was the Creator, Who in the beginning used clay for the formation of man. (Hom. lvii. 1). He makes the clay with spittle, and not with water, to make it evident that it was not the pool of Siloam, whither He was about to send him, but the virtue proceeding from His mouth, which restored the man's sight. And then, that the cure might not seem to be the effect of the clay, He ordered the man to wash: And He said unto him, Go, wash in the pool of Siloam. The Evangelist gives the meaning of Siloam, which is by interpretation, Sent, to intimate that it was Christ's power that cured him even there. As the Apostle says of the rock in the wilderness, that that Rock was Christ, (1 Cor. 10:14) so Siloam had a spiritual character: the sudden rise of its water being a silent figure of Christ's unexpected manifestation in the flesh. But why did He not tell him to wash immediately, instead of sending him to Siloam? That the obstinacy of the Jews might be overcome, when they saw him going there with the clay on his eyes. Besides which, it proved that He was not averse to the Law, and the Old Testament. And there was no fear of the glory of the case being given to Siloam: as many had washed their eyes there, and received no such benefit. And to show the faith of the blind man, who made no opposition, never argued with himself, that it was the quality of clay rather to darken, than give light, that He had often washed in Siloam, and had never been benefited; that if our Lord had the power, He might have cured him by His word; but simply obeyed: he went his way therefore, and washed, and came seeing. (Hom. lvi. 2). Thus our Lord manifested His glory: and no small glory it was, to be proved the Creator of the world, as He was proved to be by this miracle. For on the principle that the greater contains the less, this act of creation included in it every other. Man is the most honourable of all creatures; the eye the most honourable member of man, directing the movements, and giving him sight. The eye is to the body, what the sun is to the universe; and therefore it is placed aloft, as it were, upon a royal eminence.
But observe the mind of the blind man, obedient in everything. He said not, "If it is really the clay or the spittle which gives me eyes, what need of Siloam? Or if there be need of Siloam, what need of the clay? Why did he anoint me? Why bid me wash?" But he entertained no such thoughts, he held himself prepared for one thing only, to obey in all things Him who gave the command, and nothing that was done offended him. If any one ask, "How then did he recover his sight, when he had removed the clay?" he will hear no other answer from us than that we know not the manner. And what wonder if we know it not, since not even the Evangelist knew, nor the very man that was healed? What had been done he knew, but the manner of doing it he could not comprehend. So when he was asked he said, that "He put clay upon mine eyes, and I washed, and do see"; but how this took place he cannot tell them, though they ask ten thousand times.
But he was sent to the pool which is called Siloam, i. e. he was baptized in Christ; and then he was enlightened. The Evangelist then explains to us the name of this pool: which is by interpretation, Sent: for, if He had not been sent, none of us would have been delivered from our sins.
He sent him to the pool which is called Siloam. But it was the evangelist's concern to call our attention to the name of this pool; and he adds, "Which is interpreted, Sent." You understand now who it is that was sent; for had He not been sent, none of us would have been set free from iniquity. Accordingly he washed his eyes in that pool which is interpreted, Sent-he was baptized in Christ. If, therefore, when He baptized him in a manner in Himself, He then enlightened him; when He anointed Him, perhaps He made him a catechumen.
(in Præf. Moral. c. 5) One stroke falls on the sinner, for punishment only, not conversion; another for correction; another not for correction of past sins, but prevention of future; another neither for correcting past, nor preventing future sins, but by the unexpected deliverance following the blow, to excite more ardent love of the Saviour's goodness.
(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.
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SUMMARY
John 9:7 records the climactic moment of Jesus' healing of a man born blind, where Jesus commands the man to wash in the Pool of Siloam, whose name is parenthetically explained as "Sent." The man's immediate obedience to this seemingly simple instruction results in his miraculous restoration of sight, serving as a powerful demonstration of Jesus' divine authority and the transformative power of faith and obedience.
CONTEXT
Literary Context: This verse is central to the narrative of Jesus healing the man born blind, which occupies the entirety of John chapter 9. Immediately preceding this verse, Jesus had performed the unusual act of mixing His spittle with dust to make clay, which He then applied to the man's eyes (John 9:6). The command to "Go, wash in the pool of Siloam" is the final, essential step in this multi-stage healing process. The subsequent verses detail the man's encounter with his neighbors, the Pharisees' intense interrogation, and his eventual spiritual enlightenment and confession of Jesus as the Son of God (John 9:8-38). The narrative carefully contrasts the physical healing with the spiritual blindness of the religious authorities.
Historical & Cultural Context: The Pool of Siloam was a well-known, historically significant reservoir located in Jerusalem, fed by the Gihon Spring via Hezekiah's Tunnel. It served as a vital water source for the city, particularly during festivals, and was associated with ritual purity. For a man born blind, a condition often attributed to sin (either his own or his parents') in Jewish thought (John 9:2), this healing was extraordinary. Furthermore, the healing occurred on the Sabbath (John 9:14), which immediately sparked controversy among the Pharisees, who viewed Jesus' actions as a violation of their interpretation of the Law. The mention of the pool's name meaning "Sent" is a deliberate interpretive note by the evangelist John, drawing a crucial theological connection.
Key Themes: John 9:7 contributes significantly to several major themes within the Gospel of John and the broader biblical narrative. The theme of Divine Authority and Power is paramount, as Jesus demonstrates His unique ability to overcome incurable conditions, signaling His messianic identity. The man's unquestioning Obedience and Faith is highlighted, as his healing is contingent upon his immediate compliance with Jesus' specific, unconventional instruction. The profound Symbolism of Siloam ("Sent") is a key theological thread, linking the pool's name to Jesus Himself as the One "sent" by the Father into the world (John 3:17). Finally, the narrative powerfully explores the theme of Physical and Spiritual Sight, illustrating how the restoration of physical vision foreshadows and leads to spiritual illumination and recognition of Jesus as the Light of the World (John 9:5).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
John 9:7 is rich in Symbolism. The Pool of Siloam itself, whose name means "Sent," symbolizes Jesus as the ultimate "Sent One" from God, the source of true spiritual cleansing and enlightenment. The act of washing in the pool can be seen as a symbolic act of purification and reception of divine grace. There is also profound Irony present in the broader narrative, initiated by this verse: the physically blind man gains sight, both literally and spiritually, while the Pharisees, who claim to see and understand, remain spiritually blind to Jesus' true identity and mission (John 9:39-41). The narrative structure also employs Cause and Effect, where Jesus' command (cause) directly leads to the man's obedience and subsequent healing (effect), underscoring the power of divine instruction and faithful response.
THEOLOGICAL AND THEMATIC CONNECTIONS
John 9:7 powerfully illustrates the intersection of divine command, human obedience, and miraculous transformation. The healing is not merely a physical restoration but a profound theological statement about Jesus' identity and mission. By commanding the man to wash in the pool named "Sent," Jesus subtly connects the source of the physical healing to His own divine commission from the Father. This act underscores that true healing, both physical and spiritual, comes from the One whom God has sent into the world. The man's immediate and unquestioning obedience serves as a model of faith, demonstrating that trust in God's unconventional methods often precedes the experience of His extraordinary power.
REFLECTION AND APPLICATION
John 9:7 offers timeless lessons for contemporary believers. It challenges us to consider the nature of our obedience to God's commands, especially when His instructions seem illogical or unconventional to our human understanding. The blind man's story reminds us that God's ways are not our ways, and His power is often revealed through simple acts of faith and trust. Are we willing to step out in faith, even when the path is unclear, confident that God's directives always lead to our ultimate good and His glory? This passage also serves as a poignant reminder of spiritual blindness. Just as the man was physically unable to see, many in the world today, and even within the church, may be spiritually blind to the truths of the Gospel, the presence of God, or the path of righteousness. Jesus, the Light of the World, desires to open our spiritual eyes, leading us from darkness into His marvelous light. Our readiness to "wash" in the living waters He provides is crucial for gaining true spiritual sight and experiencing His transformative power in our lives.
Questions for Reflection
FAQ
Why did Jesus use clay and spittle, and then command the man to wash in the pool, rather than simply healing him with a word?
Answer: Jesus often used tangible means in His healings, not because He needed them, but to engage the faith of the individual or to provide a visible sign. The use of clay and spittle, though unconventional, created a physical process that required the man's active participation and obedience. The subsequent command to wash in the Pool of Siloam added another layer to this process, emphasizing the man's faith in following a specific, seemingly ritualistic instruction. This multi-step process highlighted the man's journey of faith and obedience, making the miracle even more profound and undeniable, and perhaps also serving as a symbolic act of new creation or cleansing, reminiscent of God forming man from dust in Genesis 2:7.
What is the significance of the Pool of Siloam's name meaning "Sent"?
Answer: The evangelist John explicitly includes this interpretation ("Sent") to draw a crucial theological connection. The name "Siloam" (Hebrew: Shiloah) means "sent" or "sending out," and John uses this to subtly point to Jesus Himself as the ultimate "Sent One" from God the Father. Throughout John's Gospel, Jesus frequently refers to Himself as being "sent" by the Father (John 5:23, John 6:38, John 8:42). Therefore, the act of washing in the "Sent" pool symbolizes receiving cleansing and spiritual sight from the One whom God has sent into the world to save it and be its light (John 3:17).
CHRIST-CENTERED FULFILLMENT
John 9:7 finds its ultimate Christ-centered fulfillment in Jesus Himself as the "Sent One" of God, the embodiment of divine light and healing. The Pool of Siloam, whose name means "Sent," serves as a powerful symbol pointing to Christ. Just as the blind man was sent to a physical pool to receive physical sight, humanity is called to come to Jesus, the One "sent into the world" by the Father (John 3:17), to receive spiritual sight. Jesus declared Himself the "Light of the World" and specifically "the light of the world" in this very chapter, emphasizing His mission to illuminate those in spiritual darkness. The physical healing of the blind man is a tangible sign of Jesus' greater work: to open the eyes of those spiritually blind, enabling them to see the truth of God and His kingdom. Through His atoning work, Jesus provides the ultimate cleansing, washing away the spiritual blindness of sin and granting new life and spiritual discernment to all who believe and obey Him (Ephesians 5:26-27, 1 Peter 2:9). He is the true "Siloam," the source from whom all spiritual healing and enlightenment flow.