ACC ~ John 9 v13 - 34

OVERVIEW:

Jesus performs this healing on the sabbath in violation of Jewish law (CHRYSOSTOM). In spite of this seeming violation, the one healed is determined to show that the power of the healer was not exerted in vain (CYRIL OF ALEXANDRIA); the Pharisees’ focus remains on the violation. There is a carnal and a spiritual keeping of the Sabbath, which they do not seem to comprehend (AUGUSTINE). For instance, there was a precedent for work on the sabbath in the cases of Joshua and Jericho (CYRIL OF ALEXANDRIA).

In the present account, there is such a concentration on whether Jesus could do the miracle on the sabbath that the magnificence of the miracle gets lost in the flurry of accusations (CHRYSOSTOM). Even the blind man gets enlisted as an arbiter in the dispute among the Pharisees (THEODORE OF MOPSUESTIA). He provides his own confession of faith in the midst of the dispute, a confession that, while true, at this point is still incomplete (AUGUSTINE). Those who witness the miracle try to nullify the results through their questioning of the parents (CHRYSOSTOM). The parents also, albeit unintentionally, expose their son to harm (ORIGEN) by maintaining there is no need for them to speak for a grown man (AUGUSTINE). The consequences of the Jewish leaders’ unbelief threaten to spill over onto the parents, whose own salvation is threatened by them (THEODORE OF HERACLEA). But there is no need for fear of being thrown out of the synagogue, for whatever has been cast out unjustly, Christ takes back in (AUGUSTINE). The Pharisees nonetheless try to hide their attack under the guise of religion (CHRYSOSTOM) but end up blaspheming God instead (AUGUSTINE).

When the Pharisees question the man who was healed, he demonstrates prudence in his answer (THEODORE OF MOPSUESTIA) as well as boldness of faith (CHRYSOSTOM). The blind man no longer tolerates blindness in others (AUGUSTINE) and demonstrates that he has already become a disciple of Jesus (CYRIL OF ALEXANDRIA). The Pharisees, in turn, provide an unintentional compliment in acknowledging his discipleship (AUGUSTINE). No matter how hard they try to disprove what happened, the miracle remains incontrovertible evidence of the power of Jesus (CHRYSOSTOM). The Pharisees counter that God would not listen to sinners, but is this necessarily true (ORIGEN)? Either way, the facts prove that Jesus is not a sinner (THEODORE OF MOPSUESTIA), and the testimony of the formerly blind man demonstrates the inferiority of the Pharisees’ argument as well as his own insights of faith (CYRIL OF ALEXANDRIA).

9:13-14 | A Sabbath Day

JESUS’ DEPARTURE FROM THE LAW

CHRYSOSTOM: The Evangelist remarks that it was “the sabbath” in order to expose their real design… which was to accuse him of a departure from the law and thus detract from the miracle. HOMILIES ON THE GOSPEL OF JOHN 57.2. [1]

[1] NPNF 1 14:205**.

9:15 | Clay, Washing, Sight

THE GIFT OF SIGHT AND THE GIFT OF FAITH

CYRIL OF ALEXANDRIA: Here, it is as though the man is saying: I will prove to you that the power of the Healer was not exerted in vain. I will not deny the favor I received, for I now possess what I formerly longed for. I who was blind from birth and afflicted from the womb, having been anointed with clay, am healed, and I see. That is, I do not merely show you my eye opened, concealing the darkness in its depth, but I really see. From now on I am able to look at things that formerly I could only hear about. Look! The bright light of the sun is shining around me. Look! The beauty of strange sights surrounds my eye. A short time ago I scarcely knew what Jerusalem was like. Now I see the temple of God glittering within it, and I behold in its midst the truly venerable altar. And if I stood outside the gate, I could look around on the country of Judea and recognize one thing as a hill and another as a tree. And when the time changes to evening, my eye will no longer fail to notice the beauty of the nighttime sky, the brilliant company of the stars and the golden light of the moon. When I do, I shall be amazed at the skill of him who made them “from the greatness and beauty of created things.” [1] I as well as others shall acknowledge the great Creator. COMMENTARY ON THE GOSPEL OF JOHN 6.1. [2]

[1] Wis 13:5.

[2] LF 48:26-27*.

9:16 | Not Keeping the Sabbath

CARNAL AND SPIRITUAL KEEPING OF SABBATH

AUGUSTINE: Those [Pharisees] who neither saw nor had yet been anointed [1] said, “This man is not from God, for he does not keep the sabbath.” On the contrary, he kept it because he was without sin; to observe the sabbath spiritually is to have no sin. And this is what God admonishes us when he commends the sabbath, saying, “You shall do no servile [2] work.” [3] … Our Lord tells us above what servile work is: “Whoever commits sin is the servant of sin.” [4] But these men, who neither could see nor were anointed, observed the sabbath carnally but profaned it spiritually. TRACTATES ON THE GOSPEL OF JOHN 44.9. [5]

[1] Augustine is contrasting their blind eyes with the anointed eyes of the blind man.

[2] RSV laborious.

[3] Lev 23:8.

[4] Jn 8:34.

[5] NPNF 1 7:247**.

JOSHUA DID NOT KEEP THE SABBATH AT JERICHO

CYRIL OF ALEXANDRIA: The Jews admire the ancient hero Joshua who captured Jericho on the sabbath [1] and commanded their forefathers to do such things as are customary for conquerors—and Joshua himself by no means observed the proper sabbath rest. Yet, those who admire Joshua persistently attack Christ. Their personal ill will toward Christ prompted them not only to try and take away from him the glory due to God but also to rob him of the honor due to holy people. And speaking inconsiderately through their malice, they pour forth a charge of impiety against him who came to us from the Father and who justifies the world. COMMENTARY ON THE GOSPEL OF JOHN 6.1. [2]

[1] Josh 6:15.

[2] LF 48:28**.

WHAT ABOUT THE MIRACLE ITSELF?

CHRYSOSTOM: Passing over the miracle in silence, they give all the prominence they can to the supposed transgression. They do not charge him with “healing on the sabbath day” but with not “keeping the sabbath.” “Others replied rather weakly, ‘How can a man who is a sinner do such miracles?’” They were impressed by his miracles, but only in a weak and unsettled way. For whereas the fact of whether the sabbath was broken or not might have divided them, they still had no idea yet that he was God. They did not know that it was the Lord of the sabbath who had worked the miracle. Nor did any of them dare to say openly what his sentiments were, but they spoke ambiguously— one, because he thought the fact itself improbable, another, from his love of status. It follows, “And there was a division among them.” That is, the people were divided first, and then the rulers. HOMILIES ON THE GOSPEL OF JOHN 57.2. [1]

[1] NPNF 1 14:206**.

9:17 | What Do You Say About Him?

THE BLIND MAN AS ARBITER OF THEIR DIVISION

THEODORE OF MOPSUESTIA: While they were discussing things, they turned to the blind man again, as if they chose him as their arbiter, and they said to him, “What do you say about him? It was your eyes he opened.” Should we admire him for the work he performed? Or is he a sinner because he violated the sabbath? So about the one “who opened your eyes,” that is, since he opened your eyes, what do you have to say about him? What is your opinion? The blind man wisely answered the question, saying, “He is a prophet,” that is, that is the kind of respect I have for him, and it encapsulates what I think of the work he performed. When they saw that the miracle itself already testified to the power of the healer and that the blind man openly revealed the grace he had received and proclaimed the greatness of his helper, they began to doubt whether that man who had been healed was really the blind man or someone else. And so they were obliged to call his parents. COMMENTARY ON JOHN 4.9.13-18. [1]

[1] CSCO 4 3:189-90.

HIS CONFESSION TRUE, THOUGH INCOMPLETE

AUGUSTINE: There was a division among them as the day divided between the light and the darkness…. They were looking for a way to denigrate the man and cast him out of their synagogue (although he would be found by Christ). However, he declares openly what he thinks. For he said, “He is a prophet.” Not yet anointed in heart, he could not confess the Son of God. Nevertheless, he is not wrong in what he says either, for our Lord even says of himself, “A prophet is not without honor except in his own country.” [1] TRACTATES ON THE GOSPEL OF JOHN 44.9. [2]

[1] Mt 13:57.

[2] NPNF 1 7:248**.

9:18 | They Called the Parents

A FAILED ATTEMPT TO NULLIFY THE MIRACLE

CHRYSOSTOM: It is the nature of truth to be strengthened by the very snares that are laid against it by people…. Lies defeat themselves by the very means they use against the truth, making it appear even brighter, as is the case now. For the argument that might otherwise have been urged—that is, that the neighbors knew nothing for certain but were guessing on the basis that this man looked like the one who was healed—that whole argument is cut off by the introduction of the parents who could, of course, testify to their own son. The Pharisees, being unable by intimidation to deter the blind man from publicly proclaiming his benefactor, try to nullify the miracle through the parents. HOMILIES ON THE GOSPEL OF JOHN 58.1. [1]

[1] NPNF 1 14:207-8**.

9:19 | Is This Your Son?

TWO QUESTIONS TO BRING ABOUT DENIAL

CHRYSOSTOM: Having brought the parents into the middle of the assembly in order to intimidate them, they angrily begin a fierce interrogation: “Is this your son?” Notice, they do not say, “who was born blind” but “who you say was born blind.”… What kind of a father would say such things about his son if they were not true? Why not say at once, “Whom you made blind”?… They try two ways of making them deny the miracle by saying, “who you say was born blind” and then by adding, “How then does he now see?” HOMILIES ON THE GOSPEL OF JOHN 58.1-2. [1]

[1] NPNF 1 14:208**. In some of the homilies at this point, there is a slight difference in referencing between the Greek text and NPNF. We have chosen to stay with NPNF for ease of access in the English test..

9:21 | He Is of Age

THE PARENTS EXPOSE THEIR SON TO POSSIBLE HARM

ORIGEN: Besides having spoken falsely, they committed another sin by exposing their son to obvious harm. But I think this also has a reason. When the Savior opened the eyes of the blind man, he did not open those of a child but of one full grown so that he might see as a full-grown man. But such was also the case with other blind men who received sight. However, it is true that he being of full age can speak for himself, and especially so when Jesus makes him receive his sight. For he needs no one else to negotiate for him. FRAGMENT 67 ON THE GOSPEL OF JOHN. [1]

[1] AEG 4:7*; GCS 10 (4):537.

NO NEED TO SPEAK FOR A GROWN MAN

AUGUSTINE: The parents reply, We might justly be compelled to speak for him as an infant when he could not speak for himself…; but even though we know he has been blind from birth, we also know that he has been able to speak for some time now. TRACTATES ON THE GOSPEL OF JOHN 44.10. [1]

[1] NPNF 1 7:248**.

9:22-23 | His Parents Feared Being Put Out of the Synagogue

THE RULERS’ UNBELIEF

THEODORE OF HERACLEA: Thus evil mastered the rulers who not only disabled themselves through unbelief but also through their threatening shut the way of salvation for the rest. FRAGMENT ON JOHN 82. [1]

[1] JKGK 87.

YOU CAST OUT, CHRIST TAKES IN

AUGUSTINE: But it was no disadvantage to be put out of the synagogue since the one they cast out, Christ received. TRACTATES ON THE GOSPEL OF JOHN 44.10. [1]

[1] NPNF 1 7:248**.

9:24 | Give God the Praise

UNDER THE GUISE OF RELIGION

CHRYSOSTOM: The parents referred the Pharisees to the healed man himself, and so they summon him a second time. They do not openly say now, “Deny that Christ has healed you.” Instead they conceal their objective under the pretense of religion…. They say, “Give God the glory,” that is, confess that this man Jesus has had nothing to do with the work. HOMILIES ON THE GOSPEL OF JOHN 58.2. [1]

[1] NPNF 1 14:208*.

BLASPHEME GOD

AUGUSTINE: They tell him to deny what he has received. This is not to give God the glory but rather to blaspheme him. TRACTATES ON THE GOSPEL OF JOHN 44.11. [1]

[1] NPNF 1 7:248**.

9:25 | Though I Was Blind, Now I See

ANOTHER PRUDENT ANSWER

THEODORE OF MOPSUESTIA: He says, in effect, I do not want to declare what I do not know; nor can I keep silent or hide what I know. I really do not know whether he is what you say he is. In fact, I did not come to know him as a sinner. I was blind, and through my hope I received sight; I know this first of all. It is up to you to judge whether a sinner can do that, because this is what you assert he is.

He gave a quite prudent answer by moderating his words so that he might not appear to be in disagreement with those who questioned him. Through his silence he nonetheless suggested that [Jesus] could not have done what he did if he really were a sinner. COMMENTARY ON JOHN 4.9.25. [1]

[1] CSCO 4 3:191.

9:27 | Do You Too Want to Become His Disciples?

THE BOLDNESS OF FAITH

CHRYSOSTOM: Do you see how boldly the beggar speaks with the scribes and Pharisees? It shows how strong truth is and how weak falsehood is. Truth, though it grasps only ordinary people, makes them to appear glorious; falsehood, even when it is among the strong, shows them to be weak. What he says is like this: you do not pay attention to my words; therefore, I will no longer speak or answer you when you question me continually to no purpose. You do not want to hear in order to learn but so that you can lay insults over my words. HOMILIES ON THE GOSPEL OF JOHN 58.2. [1]

[1] NPNF 1 14:209**.

NO LONGER TOLERATING BLINDNESS

AUGUSTINE: He was indignant now at the obstinacy of the Jews. Now that he is no longer blind himself, he can no longer tolerate their blindness either. TRACTATES ON THE GOSPEL OF JOHN 44.11. [1]

[1] NPNF 1 7:248**.

ALREADY A DISCIPLE

CYRIL OF ALEXANDRIA: He reveals his own state of mind that he was not only willing to become, but actually had already become, a disciple. COMMENTARY ON THE GOSPEL OF JOHN 6.1. [1]

[1] LF 48:41*.

9:28-29 | Disciples of Moses

A COMPLIMENT, BUT NOT INTENTIONAL

AUGUSTINE: May such an “evil thing” be said of us and on our children! In other words, it was an evil thing [to say he was a disciple] from their point of view, but not if you think about the words themselves. They say, “But we are disciples of Moses. We know that God spoke to Moses. But we have no idea where this person comes from.” But if you [Pharisees] knew that God spoke to Moses, then you should have also known that God preached about our Lord through Moses after hearing what he said, “If you had believed Moses, you would have believed me, for he wrote of me.” Do you then follow a servant and turn your back on the Lord? But you do not even follow the servant, for he would guide you to the Lord. TRACTATES ON THE GOSPEL OF JOHN 44.12. [1]

[1] NPNF 1 7:248**.

9:30 | He Opened My Eyes

THE MIRACLE IS INCONTROVERTIBLE EVIDENCE

CHRYSOSTOM: He brings in the miracle everywhere as evidence because they could not invalidate it. And he draws his own inferences from it too. First, he says, “Whether he is a sinner or not, I do not know.” He has no doubt that Jesus was not a sinner. And so, when he has an opportunity, he turns their own words against them and defends Jesus: “Now we know that God does not listen to sinners.” HOMILIES ON THE GOSPEL OF JOHN 58.3. [1]

[1] NPNF 1 14:209-10*.

9:31 | God Does Not Listen to Sinners

IS IT TRUE THAT GOD DOES NOT LISTEN TO SINNERS?

ORIGEN: But if so important a doctrine were true, that is, that the sinner is not heard by God, it would not have been passed over in silence but would have been spoken by someone deserving to be believed, for example, by the servant [Moses] or one of the prophets. But how, if God did not hear a sinner, were the sinners taught to say, “Forgive us our trespasses, as we also forgive our transgressors”? Whom then does God hear? He hears those who turn to him in repentance, even if they have not yet ceased from being sinners. If God did not hear sinners, our Savior would not have been eating and drinking with publicans and sinners. But if those needing physicians because they were sick were not being heard, he would not have healed them. Therefore, as if the prayer of those who have sinned but no longer altogether disbelieve attained its object, it is said, “If you mark iniquities, O Lord, who shall stand?” [1] But perhaps the blind man is speaking not about any ordinary thing in the prayer of the sinner but of the kind of great works that Jesus was doing. For when God is petitioned concerning those kinds of works by sinners, he does not hear them. FRAGMENT 70 ON THE GOSPEL OF JOHN. [2]

[1] Ps 130:3 (129:3 LXX).

[2] AEG 4:7-8*; GCS 10 (4):538-39.

9:33-34 | If This Man Were Not from God, He Could Do Nothing

THE FACTS PROVE JESUS IS NOT A SINNER

THEODORE OF MOPSUESTIA: So Jesus must be admired, the blind man says, as one who is superior to human thought. While you do not know where he is from, the accomplished miracle openly proves his power to me. You do not know who he is and would need testimony from others if there had been no clue of his power. But if his miracles show that he is a great man—and you still do not know where he is from or who he is—it is evident, both from the greatness of his miracles and your foolishness, that he is beyond human comprehension. And from these facts it seems clear that he cannot be called a sinner. Certainly God does not fulfill the requests of sinners but listens instead to the voice of those who show honest behavior and faithfully do his will…. Indeed, he healed a man born blind, and we know that this has never been done before, not even by Moses, whom you admire. COMMENTARY ON JOHN 4.9.30-32. [1]

[1] CSCO 4 3:192-93.

THE INSIGHT OF FAITH

CYRIL OF ALEXANDRIA: He who had just received sight and had been miraculously freed from his old blindness was quicker to perceive truth than those who had been instructed by the law. See how through numerous and wise arguments he demonstrates the utter inferiority of the Pharisees’ opinion. COMMENTARY ON THE GOSPEL OF JOHN 6.1. [1]

[1] LF 48:50*.