John 9 - ESV MacArthur Study Bible

9:1–13 Jesus performed a miracle by recreating the eyes of a man who was born with congenital blindness (v. 1). Four features highlight this healing: (1) the problem that precipitated the healing (v. 1); (2) the purpose for the man’s being born blind (vv. 2–5); (3) the power that healed him (vv. 6–7); and (4) the perplexity of the people who saw the healing (vv. 8–13).

9:2 who sinned. While sin may be a cause of suffering, as clearly indicated in Scripture (see 5:14; Num. 12; 1 Cor. 11:30; James 5:15), it is not always the case necessarily (see Job; 2 Cor. 12:7; Gal. 4:13). Like most first-century Jews, the disciples thought that sin was the primary, if not exclusive, cause of all suffering. In this instance, however, Jesus made it clear that personal sin was not the reason for the blindness (see John 9:3).

9:3 Jesus did not deny the general connection between sin and suffering, but he refuted the idea that personal acts of sin were the direct cause. God’s sovereignty and purposes play a part in such matters, as is clear from Job 1–2.

9:4 while it is day. Jesus meant as long as he was still on earth with his disciples. The phrase does not mean that Jesus somehow ceased to be the light of the world once he ascended, but that the light shone most brightly among men when he was on the earth doing the Father’s will (cf. 8:12). night is coming. See notes on 1:4–5 and 1 John 1:5–7. The darkness has special reference to the period when Jesus was taken from his disciples during his crucifixion (John 9:5).

9:5 I am the light of the world. See note on 8:12; cf. 1:5,9; 3:19; 12:35,46. Not only was Jesus spiritually the light of the world, but he would also provide the means of physical light for this blind man.

9:6 made mud with the saliva. As he had done when he originally made human beings out of the dust of the ground (Gen. 2:7), Jesus may have used the mud to fashion a new pair of eyes.

9:7 wash in the pool of Siloam. The term “Siloam” is Hebrew for “sent.” The pool of Siloam was southeast of the original City of David. Water flowed into it from the spring of Gihon in the Kidron Valley by way of Hezekiah’s tunnel. It may be identified with the “lower pool” or “old pool” mentioned in Isa. 22:9,11. Water for the water-pouring rites at the Feast of Booths was drawn from this pool (see notes on John 7:37–39).

9:8–9 In ancient times, such severe physical deformities as congenital blindness sentenced a person to begging as the only means of support (see Acts 3:1–7). The drastic change in the healed man caused many to faithlessly believe that he was not the person born blind.

9:13 They. This has reference to the blind man’s “neighbors and those who had seen him before as a beggar” (v. 8). to the Pharisees. The people brought the blind man to the Pharisees most likely because the miracle had happened on the Sabbath (v. 14), and they were aware that the Pharisees reacted negatively to those who violated the Sabbath (cf. 5:1–15). The people also wanted advice from their local synagogue and religious leaders.

9:13–34 This section in the story of the healing of the blind man reveals some key characteristics of willful unbelief: (1) unbelief sets false standards; (2) unbelief always wants more evidence but never has enough; (3) unbelief does biased research on a purely subjective basis; (4) unbelief rejects the facts; and (5) unbelief is self-centered. John included this section on the dialogue of the Pharisees with the blind man most likely for two reasons: (1) the dialogue carefully demonstrates the character of willful and fixed unbelief, and (2) the story confirms the first great schism between the synagogue and Christ’s new followers. The blind man was the first known person thrown out of the synagogue because he chose to follow Christ (see 16:1–3).

9:16 not from God. The reasoning may have been that since Jesus violated their interpretation of the Sabbath law, he could not be the promised Prophet of God (Deut. 13:1–5). a division. Earlier the crowds were divided in opinion regarding Jesus (7:40–43); here the authorities also became divided.

9:17 He is a prophet. While the blind man saw clearly that Jesus was more than a mere man, the sighted but obstinate Pharisees were spiritually blind to that truth (see v. 39). Blindness in the Bible is a metaphor for spiritual darkness, i.e., inability to discern God or his truth (2 Cor. 4:3–6; Col. 1:12–14).

9:18 called the parents. While neighbors may have been mistaken as to the man’s identity, the parents would know if this was their own son. The authorities considered the witness of the healed man worthless.

9:24 Give glory to God. This means that the authorities wanted the man to own up and admit the truth that Jesus was a sinner because he violated their traditions and threatened their influence (cf. Josh. 7:19). We know that this man is a sinner. Enough unanimity existed among the religious authorities to conclude that Jesus was a sinner (cf. John 8:46). Because of this already predetermined opinion, they refused to accept any of the testimony that a miracle had actually taken place.

9:27 In order to forcefully emphasize their hypocrisy, the healed man resorted to biting sarcasm when he suggested they desired to be Jesus’ disciples.

9:28 You are his disciple, but we are disciples of Moses. At this point, the meeting degenerated into a shouting match of insults. The healed man’s wit had exposed the bias of his inquisitors. As far as the authorities were concerned, the conflict between Jesus and Moses was irreconcilable. If the healed man defended Jesus, then such defense could only mean that he was Jesus’ disciple.

9:30 The healed man demonstrated more spiritual insight and common sense than all the religious authorities combined who sat in judgment of Jesus and him. His penetrating wit focused in on their intractable unbelief. His logic was that such an extraordinary miracle could only indicate that Jesus was from God, for the Jews believed that God responds in proportion to the righteousness of the one praying (see Job 27:9; 35:13; Ps. 66:18; 109:7; Prov. 15:29; Isa. 1:15; cf. John 14:13–14; 16:23–27; 1 John 3:21–22). The greatness of the miracle could only indicate that Jesus was actually from God.

9:34 would you teach us? The Pharisees were incensed with the man, and their anger prevented them from seeing the penetrating insight that the uneducated, healed man had demonstrated. The phrase also revealed their ignorance of Scripture, for the OT indicated that the coming messianic age would be evidenced by restoration of sight to the blind (Isa. 29:18; 35:5; 42:7; cf. Matt. 11:4–5; Luke 4:18–19).

9:35 Do you believe . . . ? Jesus invited the man to put his trust in him as the One who revealed God to humanity. Jesus placed great emphasis on public acknowledgment of who he was and confession of faith in him (Matt. 10:32; Luke 12:8). Son of Man. Cf. John 1:51; 3:13–14; 5:27; 6:27,53,62; 8:28.

9:35–41 While vv. 1–34 dealt with Jesus’ restoration of physical sight in the blind man, vv. 35–41 featured Jesus bringing spiritual “sight” to him.

9:36 sir. The word here is the same for “lord,” but it should be understood not as an indication that he understood Jesus’ deity but as meaning “sir.” See also v. 38. Since the blind man had never seen Jesus (v. 7) nor met him since he went to wash in the pool, he did not recognize Jesus at first as the One who healed him.

9:39 For judgment. Not that his purpose was to condemn, but rather to save (12:47; Luke 19:10); saving some, nevertheless, involves condemning others (see notes on John 3:16,18). The last part of this verse is taken from Isa. 6:10; 42:19 (cf. Mark 4:12). those who do not see. Those people who know they are in spiritual darkness. those who see. Refers in an ironic way to those who think they are in the light, but are not (cf. Mark 2:17; Luke 5:31).

9:40 Are we also blind? Apparently Jesus found (v. 35) the man in a public place, where the Pharisees were present listening.

9:41 your guilt remains. Jesus had particular reference to the sin of unbelief and rejection of him as Messiah and Son of God. If they knew their lostness and darkness and cried out for spiritual light, they would no longer be guilty of the sin of unbelief in Christ. But satisfied that their darkness was light, and continuing in rejection of Christ, their sin remained. See note on Matt. 6:22–23.