Garner-Howes Baptist Commentary

HEALING OF A MAN BORN BLIND v. 1-41

1) "And as Jesus passed by, he saw a man," (kai paragon eidon anthropon) "And while passing along he saw a man," near the temple gate, where beggars often congregated to beg alms, of those who came and went, Acts 3:2; Acts 14:8.

2) "Which was blind from his birth." (tuphlon ek genetes) "Who was and had been blind from birth," all his life, now a mature and accountable man, John 9:23; He was well known to be chronically blind, by his neighbors, and a beggar, John 9:8. Yet, the Light of the world, Jesus Christ, passed by and saw him, John 8:12.

1) "And his disciples asked him," (kai erotesan auton hoi mathetai autou) "And his disciples inquired of him," His own disciples who still clung to some old beliefs and fixed assumptions, inquired specifically about this blind man’s cause of blindness.

2) "Saying, Master, who did sin," (legontes hrabbi tis hemarten) "Saying, rabbi, who sinned," to cause this man’s blindness. It was commonly believed, and too generally assumed, that all special calamities were caused by special sins. Such had some basis for such conscientious thoughts, since God warned that He would visit iniquities of fathers upon their children to the fourth generation, Exodus 20:5; Exodus 34:7; Numbers 14:18.

3) "This man, or his parents,’’ (houtos e hoi goneis autou) "This one who is blind or his parents?" On whom may we focus the cause, or fix the blame, for his blindness, as if all afflictions were punishment for some personal sin.

4) "That he was born blind?" (hina tuphlos gennethe) "in order that he came to be born blind?" This was also the conclusion of the Pharisees, John 9:34.

Numerous examples may be given of punishment following, from parent to child, Numbers 14:33-34; Jeremiah 32:18.

1) "Jesus answered," (apekrithe lesous) "Jesus replied," to their confused inquiry, to the "either or" blame fixing cause of the man’s blindness, on the man or his parents.

2) "Neither hath this man sinned," (oute houtos hemarten oute hoi gones autou) "Neither this one sinned nor his parents," to cause the blindness. Jesus did not claim that the parents were sinless, or that the blind man was sinless, but that no special sin of either caused the man to be born blind.

3) "But that the works of God should be made manifest in him." (all’ hina phanerothe ta erga tou theou en auto) "But (this exists) in order that the works of God might be manifested in him," by the miracle I will perform, John 3:2. Redeeming Light and Redeeming Love was manifest for the Spiritual healing of all who desire and ask for it, without regards to the definitive cause of the blindness, See? John 11:4; John 7:17; Psalms 145:18-19; Titus 2:14.

1) "I must work the works of him that sent me," (humas dei ergagesthai tou pempsantos me) "It behooves us to work the works of the one who sent me," the miraculous works that demonstrate I have power to save, Mark 2:10-11 ; John 4:34; John 5:19; John 5:36; John 11:9; John 12:35; John 17:4.

2) "While it is day:” (heos hemera estin) ’’While it is day," while day yet exists, while opportunity of doing good in witnessing is yet at hand, John 11:9-10. There is an urgency to do good every day of life, lest some die in darkness, Romans 13:11-12.

3) "The night cometh, when no man can work." (erchetai nuks hote oudeis dunatai ergazesthai) "Night comes (approaches), of its own nature, when no one is able to work;- The night of death comes when opportunity to do good is gone forever, when the cries of torments of the damned go up, without rest, forever and ever, Luke 16:24; Luke 16:26; Luke 16:31, Revelation 14:11. So let us "work for the night is coming when man’s work is done." And may we be able to say, as our Lord did to His Father, "I have finished the work thou gavest me to do," John 17:4-5; Romans 13:12; Ephesians 5:11-17.

1) "As long as I am in the world," (hotan en to kosmo ho) "So long as I exist in the world," that I came to save from perishing, John 3:16-17; John 3:19; Luke 19:10; Galatians 4:4-5.

2) "I am the light of the world.’’ (phos eimi tou kosmou) "I am or exist as the light of the world," John 12:35; John 12:46, by whom all things consist, are sustained, or hold together, and by which the blind may see, John 1:5; John 1:9; John 8:12; 2 Corinthians 4:3-4. We of His church are His lightbearers, may we let our light shine, John 5:15-16; Romans 13:11-14.

1) "When he had thus spoken," (tauta eipon) "When he had said these things," to and for the benefit of His disciples, His church fellowship followers He had chosen, who had been with Him from the beginning, John 9:21; John 15:16; John 15:26-27.

2) "He spat on the ground," (eptusen chamai) "He spat upon the ground," the earth, from which man was first made, Genesis 2:7; John 8:23. A similar, yet slightly different physical form was followed in the healing of a deaf man as recounted, Mark 7:33-37.

3) "And made clay of the spittle," (kai epoiesen ek tou ptusmatos) "And he made clay out of and from the spittle," in the dust of the ground, which too was and is under the curse of sin, Romans 8:19-22. This gesture indicates that Jesus can use the accursed earth, by His redemptive power, to give sight to the blind, a lesson indicating that man’s body should be used for purposes of redemptive service, after he has been saved or come to behold Jesus, Ephesians 5:14-17.

4) "And he anointed the eyes of the blind man with the clay.’’ (kai epetheken autou ton pelon epi tous ophthalmous) "And he put the clay he had made on his eyes," the eyes of the blind man, the sightless beggar, who was blind from birth, John 9:1, known as a beggar by his neighbors, and those who saw him at the temple gate, John 9:8.

1) "And said unto him," (kai eipen auto) "And he said directly to him," with concern or compassion for him, Matthew 14:14.

2) "Go, wash in the pool of Siloam," (hupage nipsai eis ten kolumbethran tou Siloam) "You go, wash in your own behalf, in the pool of Siloam," wash for your own benefit or profit. The term Siloam means "sent’’ or commissioned, and means to flow gently, move gently, used Nehemiah 3:15.

3) ’’(Which is by interpretation, Sent.)’’ (ho hermenetuetai apestalmenos) "Which is translated as having been sent, commissioned, or mandated.’’ Jesus as the water of life, river of life, flowed forth from the throne of God, as that Rock of which Israel drank in the desert, and He is yet that healing, flowing fountain of life, Isaiah 55:1-3; 1 Corinthians 10:4; Revelation 22:17.

4) "He went his way therefore, and washed," (apelthen oun kai enipsato) "Then he went and washed himself,’’ as he was told to do, and where he was told to do it, following the principle of Mary’s instructions at the marriage feast in Galilee, where He performed His first miracle, when she said to the servants, "Whatsoever He saith unto you, do it," John 2:5; John 2:11.

5) "And came seeing." (kai elthen blepon) "And he came seeing," looking about, as Naaman did when he followed Elisha’s instructions to dip seven times in Jordan, 2 Kings 5:10-16. Each returned for faithful obedience, James 1:22.

This miracle became an occasion for the Pharisees to doubt the supernatural miracle done before their temple gate, and to question the historical testimony of his being born blind in the first place, in spite of the testimony of: 1 ) His parents, 2) His neighbors, and 3)The responsible blind man himself as now further recounted:

1) "The neighbors therefore," (hoi oun geitones) "Then the neighbors," those who lived near him, and had perhaps often befriended him with alms, as a token of compassion and perhaps responding to his loud cries for help, Matthew 6:1-4.

2) "And they which before had seen him," (kai hoi theorountes auton to proteron) "And those who had formerly seen him repeatedly," both in their residential neighborhood, and begging at the entrance to the temple gate, also known as the "sheep gate," where he had met the Lord, John 8:59; Acts 3:2-3.

3) ’’That he was blind,’’ (hoti prosaites en) "That he was a beggar," as a result of his blindness, an object of alms deeds of charity, commended of the Lord, Luke 11:41; Luke 12:33; Acts 10:2; Acts 10:4; Acts 10:31.

4) "Said, Is not this he that sat and begged?" (elegon ouch houtos estin ho kathemenos kai prosaiton) "They said, Is not this one, the one who was sitting and begging continually?" for a livelihood, as was the custom of the blind, who were physically able to do so? Acts 3:10; Acts 9:36; Paul carried alms to his race, long after he had been saved and become a missionary, Acts 24:17.

1) "Some said, This is he:- (alloi elegon hoti houtos estin) "Some affirmed this is he," or that he is the one. Some of his neighbors, those who had known him for many years, John 9:1; John 9:8.

2) "Others said, He is like him:” (alloi elegon ouchi alla homoios auto estin) "Others asserted, no, but he is like or similar in appearance to him," or he surely looks like him. Apparently the cure had altered his appearance some­what, Why not? He was changed from a groveling beggar by the wayside of life, a blind, unstable, staggering, beggar, to a well seeing free man, John 9:23.

3) "But he said, I am he."(ekeinos elegen hoti ego eimi) "That one said, I am the one," who was the blind beggar, who sat and begged, for so long a time, but now I can see. This frustrated and incensed the Pharisees, who were more blind than he, by the god of this world, John 9:15; John 9:17; John 9:25; 2 Corinthians 4:3-4.

1) "Therefore said they unto him," (elegon oun auto) "Then they said directly to him," who had been healed before them, as neighbors and those who had often passed him by, John 9:8.

2) "How were thine eyes opened?" (pos oun eneochthesan sou hoi ophthalmoi) "Then how were your eyes opened? "These neighbors and former passers­by now had time to express their curiosity, affirming the fact of the miraculous healing that had come to the blind beggar. The "how" question was answered by an explanation of the miracle that had come to the man, as also a miraculous event that was "to be," was explained to Mary, about the coming virgin birth of Jesus to her, Luke 1:26-38; John 3:2. The purpose of this and other miracles of the Lord is stated, John 20:30-31.

1) "He answered and said," (apekrithe ekeinos) "That one replied," the one who had sat as a blind beggar, now replied to his neighbors and others who had often seen him and perhaps given him alms in response to his cry as a beggar. His explanation is simple and direct.

2) "A man that is called Jesus made clay," (ho anthropos ho logomenos lesous pelon epoiesen) "The man who is being called Jesus (the Savior) made clay," perhaps explained to him by Jesus, and others who witnessed the scene, John 9:6. At first the blind man only knew that Jesus was a man, a caring man, a concerned physician who offered free help to him, the thing the Great Physician does for all spiritually blind believers, 1 John 5:1.

3) "And anointed mine eyes," (kai epechrisen mou tous ophthalmous) "And he anointed my eyes," because I felt it and when my eyes were opened, I could see what had happened, John 9:6. The anointing of the eyes, the touch of a physician’s hands, lifted his hope and motivated his obeying the man, Jesus, the Son of man, a thing that led to the man’s salvation, John 9:38; John 20:30-31.

4) "And said unto me, Go to the pool of Siloam and wash:” (kai eipen moi hoti hupage eis ton Siloam kai nipsai) "And he told me that I was to go to the pool of Siloam and wash," John 9:7, wash myself, for myself, or on my own behalf, much as Elisha told Naaman, at which time and act of obedience he was healed of leprosy, as I was of blindness from birth, 2 Kings 5:1-16.

5) "And I went and washed, and I received sight." (apelthon oun kai nipsamenos aneblepsa) "Then upon going and washing (while I was washing) I saw," or “came to see," when I did what He told me to do. Though he had not yet been saved, or come to know who Jesus was, or believed on Him as the Redeemer, John 9:35-38; John 2:5. He now had a good witness or word to speak of this physician called Jesus, though he did not yet know Him as Savior, Acts 1:8; John 9:35-38.

1) "Then said they unto him," (kai eipan auto) "And they asked him," inquired of him, to satisfy their curiosity further.

2) "Where is he?" (pou estin ekeinos) "Where is that one?’’ the one you say healed you.

3) "He said, I know not." (legei ouk oida) "He replied I do not know," have no knowledge where you or I might find the "man," for He was just "passing by," John 9:1.

1) "They brought to the Pharisees him," agousin auton pros tous Pharisaious) "They lead him then to the Pharisees," a popular band of religious Jews that had repeatedly sought occasion to kill Jesus, Matthew 12:14; John 5:16; John 5:18; John 7:1; John 7:19-20; John 7:25; John 8:37; John 8:40; Mark 11:18; Mark 14:55. It was an authoritative group of Pharisees, who had power to exclude one from the rights and privileges of the synagogue, John 9:22.

2) "That aforetime was blind." (ton pote tuphlon) "The one who had at one time been blind," until he met Jesus, as well as former beggar, John 9:1; John 9:8-9. But now he could see, John 9:10; John 9:15; John 9:25.

1) "And it was the sabbath,’’ (en de sabbaton) "Now it was a sabbath," an holy day, when the man had been healed of his blindness, much as Jesus had healed the thirty-eight year old infirm man at the pool of Bethesda, not far away, on a previous sabbath day, John 5:9-10; John 5:16; John 5:18; John 5:25, for which the Jews had wanted to kill him.

2) "Day when Jesus made the clay," (en he hemera ton pelon epoiesen ho lesous) "On which day Jesus (had) made or formed the clay," from the dust of the earth, from which man was taken, to restore sight to the blind beggar, John 9:6; John 9:11.

3) "And opened his eyes." (kai aneoksen autou touo ophthalmous) "And had opened his eyes," to cause him to see, to be no longer blind, John 9:10; John 9:15; John 9:17; John 9:25.

Now he could sing, "I once was blind but now I see."

"Let the redeemed of the Lord say so," whether redeemed from physical or spiritual bondage and blindness, darkness, etc., Psalms 107:2; Romans 13:11-12; Ephesians 4:17-18.

1) "Then again the Pharisees also asked him," (palin oun eroton auton kai hoi Pharisaioi) "Then again the Pharisees asked him," after his neighbors had asked him "how" he had been made to see, he had told them, and they had related it to the Pharisees, arch-enemies of Jesus, John 9:10-11. They simply wanted to prove Jesus to be a Sabbath breaker, though they too did good on the Sabbath, themselves broke the letter, if not the spirit of the law, John 7:19.

2) "How he had received his sight." (pos aneblepsen) "How he had come to see," or just how he had received his sight, relate it to us if you will, see if you can keep your story straight, is the idea of their cynical, entrapment designed inquiry, since it was on a sabbath day that it had occurred, John 9:14; John 5:9-10; John 5:16; John 5:18; John 5:25; And they sought every way possible to entrap Jesus as a law breaker, to put Him to death.

3) "He said unto them, He put clay upon mine eyes," (ho de eipen autois) "Then he told them," directly (pelon epetheken mou epi tous ophthalmous) "He put, placed, or set clay upon my eyes," as it occurred, and as he had already related it to his neighbors and acquaintances who had known him to be blind from birth, and a beggar, John 9:1; John 9:8; John 9:11.

4) "And I washed, and do see." (kai enipsamen kai blepo) "And I washed(for myself) and I now see, that doubting men today might anoint their eyes with eye-salve, that they might see the marvels of God’s work and grace among fallen men, believe, and be saved, and go on undaunted in their labors, in spite of carping critical obstructionists, and fault finders against God, His Word, His church, and His people, Galatians 6:9, 1 Corinthians 15:57-58, Hebrews 12:1-2.

1) "Therefore said some of the Pharisees,’’ (elegon ek ton Pharisaion tines) "Then some (certain ones) of the Pharisees said," asserted with judgmental condemnation and scorn, though all did not agree on the issue, as in John 7:43.

2) "This man is not of God." (ouk estin houtos para theou ho anthropos) "This one (Jesus) does not exist from God;"- Their self-righteous, ceremonialism, bigotry, and malice prevented them from recognizing that the miraculous cure rather proved that He was from God, John 2:10-11; John 3:1; John 20:30-31.

3) "Because he keepeth not the sabbath day." (hoti to sabbaton ou terei) "Because he does not keep or guard the sabbath," a thing they had formerly accused Him of, when He had healed the long (38 years) crippled man at the pool of Bethesda, John 5:9-18.

4) ’’Others said," (alloi de elegon) "Yet others questioned them," the Pharisees, a thing that incited them even more, because they did not have a plausible answer. These had more honesty, John 9:31.

5) "How can a man that is a sinner do such miracles?" (pos dunatai anthropos hamartolos toiauta semeia poiein) "How is such a lawless man (as you say he is) able to work such miracles repeatedly," or to do such miracles, again and again, John 9:33; John 3:2; John 10:33.

6) "And there was a division among them." (kai schisma hen en autois) "And there was a faction, schism, or breach among them.’’ They themselves just could not agree who and what kind of person Jesus was. And the world is still divided over who Jesus is, not through lack of testamentary evidence, but by reason of evil, covert, devious motives of evil men, John 3:19-21.

1) "They say unto the blind man again," (legousin oun to tuphlo palin) "Then they said to the blind man again,’’ a third time he had been quizzed about the matter, and a second time by them, John 9:10; John 9:15.

2) "What sayest thou of him,’’ (ti su legeis peri autou) "What do you say concerning him?" What is your judge­ment? This gave him an occasion to confirm the Divine work of Jesus, with gratitude, Matthew 5:16.

3) "That he hath opened thine eyes?" (hoti eneoksen sou tous ophthalmous) "Because he opened your eyes?" as you repeatedly tell us, John 9:11; John 9:15, or since He opened your eyes.

4) "He said, He is a prophet." (ho de eipen hoti prophetes estin) "Then he said, he is (exists as) a prophet," as such has a Divine mission, John 4:19; John 6:14, as others upon seeing His works, His miracles, had expressed their faith that He was ’’that prophet" who was to come, Deuteronomy 18:15-19.

1) "But the Jews did not believe concerning him,’’ (ouk episteusan oun hoi loudaioi peri autou) "Therefore the Jews did not believe (the report or account) concerning him;" Their unbelief or skepticism led to further evidence in the examination of truth, Thus they unwittingly gave aid to the cause of truth.

2) "That he had been blind, and received his sight,’’ (hoti hen tuphlos kai aneblepsen) "That he was(formerly) blind and (that he now) saw,’’ though his neighbors and others who had often seen him begging, had told them that it was true, John 9:8-13. They appeared to believe that there had been collusion between Jesus and the man.

3) "Until they called the parents of him," (heos hotou ephonesan tous goneis autou) "Until they called his parents," as witnesses, who certainly knew that he had been blind from birth, but no better than the man himself, who said, "I am he," John 9:9, Isaiah 26:11.

4) "That had received his sight." (tou anablepsantos) "Of the one who was having received his continuing sight or vision,’’ who had been blind from birth, John 9:1-3.

1) ’’And they asked them, saying,’’ (kai erotesan autous legontes) ’’And they asked them inquiring at length," of the parents, John 9:1-3. These Pharisees did not believe that he had been blind, John 9:15.

2) ’’Is this your son," (houtosestin ho huios humon) "Is this the heir son of you all," to establish absolute identity. The answer was, yes, to this first question, John 9:20.

3) ’’Who ye say was born blind?’’ (hon humeis legete hoti tuphlos egennethe) ’’Whom you all say that he was born blind?" The answer was, yes, to the second question, John 9:20.

4) "How then cloth he now see?" (pos oun blepei arti) "How then does he now see, at this moment," or time and age of life. Their answer was, "we do not know the person or the means by which he now sees," to question three, John 9:21. The parents were alarmed, answering under fear and duress, as the Pharisees had already decreed that any one who should openly confess Jesus Christ would be ’’put out of," or excluded from the synagogue of worship, fellowship, and educational service to her members, John 9:22.

1 ) "His parents answered them and said,’’ (apekrithesan oun kai goneis autou kai eipan) "Then the parents of him replied and said,’’ directly, without evasion or equivocation, to the three parts of their question.

2) "We know that this is our son," (oidamen hoti houtos estin ho huios hemon) "We do know that this is (exists as) our heir son," born to us, and we are not ashamed of him, John 9:1-3. This is their reply to question one of their three-point quiz, John 9:19. This exploded their suspicion of collusion between any of the family of the blind man with Jesus.

3) "And that he was born blind,’’ (kai hoti tuphlos egennethe) "And we do know that he was born blind," and has been blind from birth as our son, a thing that has brought us much bitter grief for a long time, John 9:1-3. Answer to point two of their three point quiz, John 9:19.

1) "But by what means he now seeth," (pos de nun blepei) "Yet, how he now sees continually," as you can see he now does, as well as we.

2) "We know not;” (ouk oidamen) "We do not really know, perceive, or comprehend," We were not there when it happened. Our answer would be hearsay only, see? You would not accept it since we were not present, and we are sure you are not interested in what we think about the matter.

3) "Or who hath opened his eyes, we know not:" (e tis enoiksen autou tous ophthalmous hemeis ouk oidamen) "Or who opened his eyes (so that he now sees) we do not know or comprehend," for we neither saw it happen, nor has anyone told us personally that he did it. Any reports from us would therefore be hearsay only, see? They were evading a risk of being excluded from the synagogue, John 9:22.

4) "He is of age; ask him:” (auton erotesate helikian echei) "He has age, you all just ask him:" He has maturity. He was there, and he will tell it like it was, if you will accept his legal testimony, or do you fellows really want the straight truth?

5) "He shall speak for himself." (autos peri heautou lalesei) "He will speak concerning himself," as one of legal age, with intelligence, as an accountable man, Romans 14:11-12.

1) "These words spake his parents," (tauta eipan hoi goneis autou) "His parents said these things," directly, with caution, wise as serpents, harmless as doves, with their speech seasoned with salt, for self-preservation, Matthew 10:16; Colossians 4:6.

2) "Because they feared the Jews:” (hoti ephobounto tous loudaious) "Because they (held fear of) the Jews," for incrimination and recrimination threats against any who should openly confess Jesus as the Christ or the Messiah before them, John 7:13. Fear of persecution stifles the conscience of men.

3) "For the Jews had already agreed," (ede gar sunetetheinto hoi loudaioi) "For the Jews had already agreed by collusion," John 12:42-43; John 19:38.

4) "That if any man did confess that he was Christ,’’ (hina ean tis auton homologese Christon) "In order that if any person should acknowledge, confess, or confirm his belief that he was the Christ," John 12:42; Deuteronomy 18:15; Deuteronomy 18:19.

5) "He should be put out of the synagogue." (aposunagogos genetai) "He would be put away from the synagogue," put out of, and away from the membership, worship, and privileges of the synagogue --- that is he would be excluded, as an outcast, unclean, morally and spiritually unholy, John 9:34; John 16:2.

SECOND AND THIRD DEGREES OF EXCOMMUNICATION

But if at the end of thirty days his repentance was not, declared, he was then subject to the Cherem or course. This is supposed to be the same as the "delivering over unto Satan" mentioned by the Apostles. His offense was proclaimed in the synagogue to which he belonged; and at the time of pronouncing the curse, lamps or candles were lighted, which, at its conclusion, were extinguished, to express that the excommunicated person was then excluded from the light of heaven. The person was thus publicly cursed might neither teach others nor they teach him; but by study and research he might teach himself, that, haply, he might be convinced of the guilt or error into which he had fallen. His effects were confiscated; his male children were not admitted to circumcision; he might neither hire nor be hired: no one might trade with him, or employ him in any business, unless it was a very little, to afford him the barest possible means of subsistence, and if, finally, he died without repentance, stones were cast at his bier, to denote that he had deserved to be stoned. He was not honored with a common burial; none followed him to the grave; none lamented him. The third and last degree of excommunication was the great ana­thema, which was inflicted on those offenders who had repeatedly refused to comply with the sentence of the court in the former instances, and who had manifested other marks of a contumacious and impenitent disposi­tion. This was attended with corporal punishment, and sometimes with banishment or death.

- by MacKay.

1) "Therefore said his parents,’’ (dia touto hoi goneis autou eipon) "On account of this his parents replied," answered the question as they did on point three, John 9:19. To be totally excluded or suspended, a third time, after two successive 30-day suspensions from the synagogue, was similar to being a leper, separated from social touch with the masses of the Jews.

2) "He is of age; ask him." (hoti helikian echei auton eperotesate) "He has age (is of legal responsible age) you all ask him." And accept his testimony about the latter question especially, on which he has experimental, per­sonal knowledge, John 9:21; Romans 14:11-12.

1) "Then again called they the man," (ephonesan oun ton anthropon ek deuterou) "Then they called the man the second time;- The "they" refers to the Pharisees, John 9:15, who had already dragged the healed man through the third degree of examination for ulterior motives, despising Jesus Christ, bent on finding a legal ground for killing Him, John 5:16; John 5:18; John 5:25; John 8:37; John 8:40.

2) "That was blind, and said unto him,’’ (hos hen tuphlos kai auto eipan) "Who was (once) blind and said directly to him," as a former blind man, and a beggar, now set free or at liberty, released from blindness and the need to beg, John 9:8.

3) "Give God the praise:” (dos doksan to theo) "Give or dole out to God glory,’’ or high praise, putting words in the man’s mouth, not realizing that to acknowledge what Jesus had done, in healing him, was giving God who sent Him, praise, Joshua 7:19; 1 Samuel 6:5; Colossians 3:17. It was an appeal for the man to tell the truth in the presence of God, though they did not receive it.

4) "We know this man is a sinner." (hemeis oikamen hoti houtos ho anthropous hamartolos estin) "We know that this man (Jesus) is (morally and ethically) lawless," or a sinner, who misses the mark of holiness, in healing on the Sabbath day, John 9:14; John 9:16; John 5:16; John 5:18.

1) "He answered and said," (aphekrithe oun ekemos) "Then replied that one," the former blind one.

2) "Whether he be a sinner or no, I know not:" (ei hamartolos estin ouk oida) "If a sinful man he is, I know not," I do not comprehend or fathom it, the most blessed thing or One anyone could know, and whom he later came to know and believe, John 9:35-38; John 17:3.

3) "One thing I know," (hen oida) "One thing I do know, perceive and experimentally comprehend," that I did not, and could not know from birth, until the day I met "a man that is called Jesus," or known as Jesus, Savior, or deliverer, John 9:11. They were baffled by the independence and obstinacy of the man.

4) "That whereas I was blind, now I see," hoti tuphlos on arti blepo) "That once being or existing in a state of blindness, at this moment I see," and that is good enough for me, John 9:11; John 9:15. He saved, delivered, liberated, or set me free from the bondage of blindness and begging, Luke 4:18,­21. This was a definitive example of Jesus’ fulfillment of the prophecy that the Pharisees claimed to believe, Isaiah 61:1-2.

The blind man’s testimony:

1 ) Was short, only one article. I was blind.

2) Was founded on experience. Now I see.

3) Was personal and peculiar. A liberation witnessed by many.

4) It did not compromise with hypothesis, of whether or not there was something wrong with Jesus who set him free.

1) "Then said they to him again," (eipan oun auto) "Then they asked him pointedly,’’ for the third time, a matter of vexation by this time. Their crafty attempt to get him to make some contradictory statement unsettled his patience.

2) ’’What did he to thee?" (ti epoiesen soi) "What did he do to you?’’ really, to tell the truth? They were anxious to shake his testimony, to get him to change it more favorable to meet the wicked designs they had against Jesus, John 5:16; John 5:18; John 8:14-16.

3) "How opened he thine eyes?" (pos enoiksen sou thous ophthalmous) "How did he open your eyes?" They raised the "how’’ question a third time, requiring mechanical details, to try to find some fault against his story or further complaint against "the man called Jesus," who had restored his sight, John 9:11.

1) "He answered them, I have told you already," (apekrithe autois eipon humin ede) "He replied to them, I told you already," twice, to be exact, in proper order and detail, in simple language, as it happened, John 9:15; John 9:17; John 9:25.

2) "And ye did not hear," (kai ouk ekousate) "And you all did not hear, give heed, or pay attention," Luke 14:35; Romans 10:12; Acts 3:22-23.

3) "Wherefore would you hear it again?" (ti palin thelete akouein) "Just why do you have so strong a will to hear again?" Is it not evident that they have ulterior motives in posing the question? Matthew 16:1-4. His galling gig of sarcasm appeared to be appropriate by this time.

4) "Will ye also be his disciples?" (me kai humeis thelete autou mathetai genesthai) "You all do not really wish to become his disciples do you?" Note the tone of irony to these willfully blind guides of the blind, Matthew 23:17; Matthew 23:19; Matthew 23:24; Matthew 23:26. He was tired of being harassed by those whom, by now, he perceived to be hypocrites.

1) "Then they reviled him, and said," (kai eloidoresan auton kai eipan) "And they reviled him, and said," Convicted and irritated by his question, the villany of their vile nature spewed forth, reviling, 1 Peter 2:23.

2) ’’Thou art his disciple," (su mathetes ei ekeinou) ’’You are a disciple of that man," and he was, though not yet, but also soon to be, saved by Him, John 9:35-38. Yet his Pharisee inquirers had no evidence that he was a disciple of Jesus.

3) "But we are Moses’ disciples.’’ (hemeis de tou Mouseos esmen mathetai) "However we are disciples of Moses," though Moses would not have claimed them, for their vile and obstinate rejection of "that prophet," of whom Moses had written so expressly, Deuteronomy 18:15-18; John 5:45-47; Acts 13:27-30.

1) "We know that God spoke unto Moses:" (hemeis oidamen hoti Mousei lelaleken ho theos) ’’We perceive that God has spoken by Moses:- How could they know except by Moses’ words and deeds, as attested by the law? Psalms 103:7; Hebrews 3:5.

2) "As for this fellow, we know not," (touton de ouk oidamen) ’’Yet we do not know or recognize this one," this Jesus whose name they would not even speak or pronounce, John 8:16.

3) "From whence he is.’’ (pothen estin) "From what source he is or exists,’’ as a person. The they were confronted with one of His works, the kind by which Nicodemus affirmed they knew Jesus was a man come from God, John 3:2. He was speaking to them just as super­naturally as He ever spoke to men in times past, through Moses and the prophets, but they were the more obstinate, Hebrews 1:1-3.

1) "The man answered and said unto them," (apekrithe ho anthropos kai eipen autois) "The man responded and said to them," to his skeptic Jewish questioners, the reviling, blind, unregenerate Pharisees, Matthew 5:20.

2) "Why herein is a marvelous thing,’’ (en touto gar to thaumaston estin) "Then in this dilemma there exists a marvelous thing,’’ a baffling thing, if you theologians can’t even tell where He comes from, it must simply be unexplainable in its mystery, John 3:10; 1 Timothy 3:16. His prophetic revelation and these miracles rendered them inexcusable, Romans 2:1.

3) "That ye know not from whence he is,"(hoti humeis ouk oidate pothen estin) "That you all do not perceive or comprehend from where he is coming,’’ His origin, presence, or existence. Such is the blinding bondage nature of sin upon the religious and irreligious, 1 Corinthians 2:14, Ephesians 4:17-18, 2 Corinthians 4:3-4.

4) "And yet he hath opened mine eyes." (kai enoiksen mou tous ophthalmous) "And he has opened my eyes,’’ and you all are now the blind men "blinded by the god of this world, hypocrites," as repeatedly given their (lDs) later by Jesus, Matthew 23:16-17; Matthew 23:19; Matthew 23:24; Matthew 23:26, Psalms 119:18; Isaiah 29:18-19; Isaiah 35:5; 2 Corinthians 4:6; John 20:30-31.

1) ’’Now we know that God heareth not sinners,’’ (oidamen hoti ho theos hamartolon ouk akouei) "We know that God does not hear sinful or lawless men," moral lawbreakers, Who said this? This one blind, now seeing, unsaved man who did not yet know who Jesus was, John 9:35-38; that God does and will hear the prayers of earnest seeking sinners is certified, Psalms 145:18-19; Luke 18:13-14.

2) "But if a man be a worshipper of God” (all’ ean tis theosebes e) "But if anyone is (exists as) a God-fearing one," as Cornelius and his household did, though unsaved, Acts 10:1-6. The man, though sincere, did not tell the truth in his statement, "God does not hear sinners," for sinners must call upon the name of the Lord to be saved, Romans 10:13. Those who today teach "God will not hear a sinner pray" pervert this scripture.

3) "And doeth his will, him he heareth." (kai to thelema autou poie toutou akouei) "And does his priority will, He hears this one," this kind of person who is honest and earnest, and He evidently hears Christ, is the idea of this healed man, Proverbs 15:29. They (the Pharisees) had themselves already conceded the healing miracle had been a work of God, John 9:24.

1) "Since the world began was it not heard," (ek tou aionos ouk ekousthe) "From the beginning of time it was not heard," in any age of time, not even in Moses’ day, or the law age, of olden times.

2) "That any man opened the eyes," (hoti eneoksen tis ophthalmous) "That anyone opened the eyes," caused a grown man who had never seen to see, a particular sign of the Messiah, predicted of Him and should have been expected of His hands, as follows, Isaiah 42:6-7.

3) "Of one that was born blind." (tuphlou gegennemenou) "Of one having been born blind," a thing that was prophetically to be fulfilled in the Messiah, as foretold, Isaiah 61:1-2; Luke 4:18-21; Isaiah 42:6-7.

1) "If this man were not of God," (ei me hen houtos para theou) "if this man was not from alongside of or in harmony with God," and He was, the very Son of God, and the Father was with Him, in all that He did, John 5:19; John 5:30; John 15:5.

2) "He could do nothing." (ouk eclunato poiein ouden) "He would not be able to do anything at all," after the order of this miracle, nothing more than you Pharisees who have passed me by all your lives, giving me nothing more than paltry alms, see? This was a pretty strong argument from an unsaved honest man, against unsaved dishonest religious men, John 5:43.

1) "They answered and said unto him," (apekrithesan kai eipan auto) "They replied (in derision) and said directly to him," much as they had already reviled him, John 9:28, or abused him.

2) "Thou wast altogether born in sins," (en hamartiais su egennethes holos) "You were born wholly in sins,’’ in a lawless state or condition, insinuating that his blind state or condition of birth was a result of immoral and unethical sex sins of his parents, whose sins fell on him, John 9:2; Exodus 20:5.

3) "And dost thou teach us?" (kai su didaskeis hemas) "And do you think (think you can) teach us?" No, they were blind, and blind to the fact that they were blind, ignorant and ignorant to the fact that they were ignorant, alienated from God, Ephesians 4:18; 2 Corinthians 4:3-4.

4) "And they cast him out." (kai eksebalon auton ekso) "And they cast him out, outside," of the synagogue, and out of its membership and religious and teaching privileges. They excommunicated him as a reprobate, a thing his parents feared for themselves, John 9:22; John 16:2.

1) "Jesus heard that they had cast him out;"- (ekousen lesous hoti eksebalon auton ekso) "Jesus heard that they had excluded or excommunicated him," from all privileges of the synagogue, John 9:22; John 16:2. The compassion of Jesus was stirred for the man upon hearing what the Pharisees had done to him, in pronouncing him a reprobate, an outcast from the synagogue.

2) "And when he had found him, he said unto him," (kai heuron auton eipen) "And upon finding him, he said," Blessed are the outcasts whom Jesus finds in the highways and by-ways of life, the persecuted and cast down who are always objects of His love and care, Psalms 27:10; Matthew 5:10; Luke 6:22; Psalms 103:13, Isaiah 49:15.

3) "Dost thou believe on the Son of God?" (su pisteueis ton huion tou anthropou) "Do you believe, or trust in the Son or (heir) of man?" of mankind, the Messiah, Proverbs 5:3-5; Acts 16:31; Romans 1:16.

1) "He answered and said," (apekrithe ekemos kai eipen) "That one (then) replied and said," inquiring earnestly, desiring to know Him.

2) "Who is he Lord," (kai tis estin kurie) "And who is he master, or Lord?" Tell me who He is, master. Like the Eunuch, he wanted to know more about the Savior, who was "wounded for our transgression and bruised for our iniquities," etc. Isaiah 53:4-7; Acts 8:27-39.

3) "That I might believe on him?" (hina pisteuso eis auton) "In order that I may believe into or trust him;-Just tell me, he appealed. He was an honest seeker of the Savior, for his sins, willing to believe. And he sought Him while He might be found, while He was near, Isaiah 55:6-7; John 7:17.

1) "Then Jesus said unto him," (eipen auto ho lesous) "Jesus said directly to him," in response to his appeal, as He had answered questions that had helped both Nicodemus and the Samaritan woman to be saved, John 9:3-4.

2) ’’Thou hast both seen him,’’ (kai heorakas auton) ’’You have even seen him," already, when Jesus had searched for and found Him, taken the initiative that the man might be saved, John 9:35. Jesus was more anxious to give him eternal life than physical sight, 1 John 5:13. Much as the disclosure to the Samaritan woman, John 4:26.

3) "And it is he that talketh with thee." (kai ho lalon meta sou ekemos estin) "And he is that one who is speaking to you," or communicating with you, right now, the one who healed you. This is much like He revealed His identity to the Samaritan woman, John 4:26. Further light burst forth upon the former blind man at this moment, more light than at the moment his blind eyes had been opened, for he now saw himself as a sinner and Jesus as the "Light of the world," who lightens and enlightens 11 every man that cometh into the world," John 1:9; Luke 2:32, John 8:12; 2 Corinthians 4:3-4.

1) "And he said, Lord, I believe." (ho de ephe pisteuo kurie) "Then he said, Lord, I trust or believe," and it is that final condition on the part of lost sinners, after hearing, conviction, and repentance, by which a sinner becomes saved, Acts 16:31; Romans 1:16; Galatians 3:26; 1 John 5:1.

2) "And he worshipped him." (kai prosekunesen auto) "And he worshipped to or toward him," as His Savior, John 14:9; John 20:28, bowed to His holy will, to His honor and praise, who wills not that any should perish. Only the redeemed, those born or quickened of the spirit, by faith in Christ Jesus can truly worship Him, 2 Peter 3:9; John 6:63; 1 Peter 1:23; John 4:24.

1) "And Jesus said," (kai eipen ho lesous) "And Jesus (then) said," as a summary or conclusion to this healing and saving encounter and conflict revolving around a man born blind.

2) "For judgement I am come into this world," (eis krima ego eis ton kosmon touton) "For the purpose of judgement I came into this world," indicating the justness of the sentence He was about to pronounce upon the Pharisees who had hounded the former blind man, rather than rejoicing that a citizen once blind and begging had been relieved of both by Jesus, John 5:22; John 5:27; John 12:47-48.

3) "That they which see not might see,’’ (hina hoi me blepontes bleposin) "In order that those who see not may see," 1 Peter 2:9, that the blind might come to see, the physically blind, through His miracles that men might believe His Deity, and that those spiritually blind, both Jew and Gentile might see, Luke 4:18-21; Matthew 13:13-17; John 20:30-31. Unbelievers who are blinded spiritually, by the god of this world, may receive twenty-twenty vision by faith in Jesus Christ, 2 Corinthians 4:3-4.

4) ’’And that they which see might be made blind." (kai hoi blepontes tuphloi genontai) "And in order that those who see may become blind," John 3:19; Acts 7:51; Acts 7:53. Those Jews with good physical vision (twenty-twenty vision) physically, become stone blind spiritually through hard-hearted rejection of God’s Son, who was sent in definitive fulfilled prophesies before their eyes, which they refused to believe, and miracles He performed, with incontestable evidence that He was from God, John 3:2; John 5:43; John 20:30-31.

1) "And some of the Pharisees," (ek ton Pharisaion tauta) "Certain ones of the Pharisees," bitter enemies of the Savior, against whom He pronounced the most scathing condemnatory words of His earthly ministry, Matthew 23:13-33.

2) "Which were with him heard these words," (hoi met’ autou ontes) "The ones who were with him,’’ (akouesan tauta) "Heard these things," those present when and where Jesus found the former blind man, whom He had now both healed and saved, John 9:7; John 9:35-38.

3) "And said unto him, Are we blind also?" (kai eipan auto me kai hemeis tuphloi esmen) "And they said directly to him, we are not also blind, are we?" You are not talking about us, are you? The answer is, yes. They were not only blind, but also willfully blind, spiritually blind, ignorantly blind, and unwilling to see! Thus they were hopelessly blind, in failing to see who He was or believe in Him, John 8:24; Romans 2:19; 2 Corinthians 4:3-4; Revelation 3:17. The question "are we blind?" was impulsively asked, with contempt for Jesus, and a near dare for Him to tell them they were. He accepted the challenge and laid the judge­ment truth on them heavily.

1) "And Jesus said unto them," (eipen autois ho lesous) "Jesus responded to them," to their direct question.

2) "If ye were blind, ye should have no sin:” (ei tuphloi ete ouk an eichete hamartian) "if you all were blind (physically blind) you would not have had sin," of a morally lawless kind, or if you felt and acknowledged your sins that blind you, you would no longer be blind to my identity, but you are self-righteous, proud, acting as if you need no Savior, Matthew 5:20; Matthew 15:22-24. Therefore you are responsibly blind rebels against God.

3) "But now ye say, We see;” (nun de legete hoti blepomen) "Yet, now and continually you all say that we see," we have twenty-twenty vision, and are responsible, do not stumble, are not blind, need no help from you, Luke 19:10; John 1:11; John 5:43.

4) "Therefore your sin remaineth." (he hamartia humon menei) The sin of you therefore remains," unconfessed, unpardoned, and unforgiven, as the sin of unbelief in the Son of man, John 3:18; John 8:24. See also Isaiah 5:21; Proverbs 3:7; Romans 1:22; Romans 12:16; Luke 18:14; 1 John 1:8-10. You all remain under self-indictment, John 8:21.