(Verse 12.). The anxiety of those censuring is noted in this, that they seek the healer, and not finding him, they do not release the one healed; therefore he says: And they said to him: Where is he?— namely, the healer. He said: I do not know. And because they cannot find the healer, they bring the one healed to the Pharisees; therefore he says:
19. (Verse 13.). They brought him to the Pharisees, who had been blind, because they were anxious to censure; Luke 6: "The scribes and Pharisees watched whether he would heal on the Sabbath, that they might find an accusation against him."
20. (Verse 14.). Now it was the Sabbath. Here the second point is touched upon, namely the occasion for censuring, which was from the feast day and the manner of healing. By reason of the day he says: Now it was the Sabbath when Jesus made the clay and opened his eyes: above in chapter 5: "For this reason the Jews persecuted Jesus, because he did this"—namely, the work of healing—"on the Sabbath," as if despising the Law. The other occasion was from the manner of healing, which they therefore inquire about, because they cannot know it except through the confession of the blind man. They inquire about the manner so that, because they are unable to censure the deed, they might calumniate the manner; therefore he says:
21. (Verse 15.). And again the Pharisees asked him how he had received his sight ; and they seek the manner and they hear the manner: whence: But he said to them: He put clay upon my eyes, and I washed, and now I see: he repeats briefly, because they had already heard from others, but they required greater certainty from his own mouth. And here the constancy of the blind man is apparent, who did not fear to confess the truth, keeping that saying of Ecclesiasticus 4: "For your soul be not ashamed to speak the truth."
22. (Verse 16.). Therefore some of the Pharisees said. Here the third point is touched upon, namely dissension in reproving: whence he says: Therefore some of the Pharisees said, foolish zealots of the Law: Romans 10: "They have indeed a zeal for God, but not according to knowledge." They said: This man is not from God, by conformity and accordance: who does not keep the Sabbath, which God commanded to be kept, Exodus 20 and in many other places. But others said: How can a sinful man do such signs? And these were more enlightened: whence these had some light, but the others were darkened; therefore it follows that there was a schism among them, that is, a division, by the just judgment of God dividing light from darkness and the good from the wicked: on account of which he said, Matthew 10: "I came not to send peace, but a sword."
23. Therefore they say to the blind man. The Pharisees attempted above to reprove Christ: and because in reproving they could not agree, they attempt and strive to deny the miracle. And this indeed is described in this order: first is noted the cunning of the Pharisees in testing the blind man: second, their hardness in believing: third, their diligence in inquiring: fourth, the timidity of the blind man's parents in responding.
(Verse 17.). Therefore the cunning of the Pharisees in testing is first noted: for they test the blind man as to what he thinks of Christ, so that, if ill, they might make him deny the miracle of Christ; if well, they might not believe his words. Therefore it is said: Therefore they say again to the blind man, namely the Pharisees: What do you say of him who opened your eyes? namely whether he is good or evil: and they inquire maliciously, but the blind man answered simply. But he said: He is a Prophet: the Gloss: "He firmly expresses what he feels," as the crowds, Luke 7: "A great Prophet has risen among us."
24. (Verse 18.). The Jews therefore did not believe concerning him, that he had been blind, etc. Here the second point is touched upon, namely the hardness of the Jews in believing: for they were unwilling to believe, on this account namely, because he praised Christ; therefore they held him suspect. They did not believe, namely until they called the parents of him who had received his sight: for they hoped through them to invalidate the miracle; whence Chrysostom: "They thought to make the miracle abortive through the parents"; whence they always strove to rebel, according to that saying of Job 24: "They were rebels against the light and knew not its ways."
25. (Verse 19.). And they asked them, saying. Here the third point is touched upon, namely the diligence of the Jews in inquiring: for they ask the parents three things: the person, the condition, and the wondrous change. For this reason it is said: Is this your son? They ask about the person. Whom you say was born blind? That is, about whom you say that he was born blind; they ask interrogatively about the condition. How then does he now see? They ask about the change: they inquire prudently and diligently, because, as it is said in Luke sixteen, "the children of this age are more prudent than the children of light in their generation."
26. (Verse 20.). His parents answered. Here the fourth point is touched upon, namely the timidity of the parents in responding. And although three things had been asked, they answer two, but do not dare to answer the third. As to whether he is their son and was born blind: his parents answered them, that is, the father and mother, and said: We know that this is our son and that he was born blind. And in this the Pharisees are refuted by the most certain testimony of the parents: whence Chrysostom says: "Who would believe that parents would tell such lies about their son?" And although they spoke the truth, nevertheless not the whole truth: whence:
27. (Verse 21.). But how he now sees, we do not know; or who opened his eyes, we do not know: because, namely, we were not present, nor do we know more than you, nor is it necessary to ask us, but rather him: whence they say: Ask him, because he can answer; he is of age, let him speak for himself: because he is more certain than we are. The Evangelist assigns the reason for this response. The reason for that response was fear of the Jewish conspiracy, whence the Evangelist says:
28. (Verse 22.). Now his parents said these things because they feared the Jews; Isaiah fifty-one: "Who are you, that you should fear a mortal man and the son of man, who will wither like grass?" And First Maccabees two: "Do not fear the words of a sinful man, because his glory is dung and worms." And the reason for their fear is given: For the Jews had already conspired that if anyone confessed him to be the Christ, he would be put out of the synagogue. A conspiracy is a binding together for evil, just as in Jeremiah eleven, "a conspiracy was found among the men of Judah and among the inhabitants of Jerusalem." They returned to the iniquities of their fathers and conspired to destroy the name of Christ; Jeremiah eleven: "Let us destroy him from the land of the living, and let his name be remembered no more."
29. (Verse 23.). Therefore his parents said: He is of age; ask him: for they were still among those about whom it is said below in chapter twelve, that "many believed in him, but because of the Pharisees they did not confess it, lest they be cast out of the synagogue."
30. They therefore called again the man. Now that the attempt of the Pharisees to censure and deny has been frustrated, here they endeavor to overshadow the miracle, so that it may not be attributed to Christ the Lord, but that his name may be silenced. Therefore they endeavor here to draw the blind man back from confessing the name of Christ in this order: first, namely, by flatteries; second, by cunning; third, by reproaches; fourth, by injuries.
(Verse 24.). First, therefore, they endeavor to draw him back by flatteries. For they gently admonish the blind man himself not to believe that Christ, as a good man, performed this miracle and not to confess it. Therefore he says: They therefore called again the man who had been blind and said to him: Give glory to God, namely, by confessing the truth. For to give glory to God is to confess the truth about something, as if in God's presence; Joshua 7: "My son, confess and give glory to God." And that truth was that he should not attribute this miracle to Christ; on account of which they say: We know that this man is a sinner; confess therefore that you were not healed by this man, but by God. Chrysostom: "They were attempting to do this under the appearance of religion"; and yet they were leading him to evil. Whence Augustine: "To deny what you have received is not to give glory to God, but rather to blaspheme God." And although they flatter, they do not prevail, because the blind man spurns their admonition and speaks the truth. Whence:
31. (Verse 25.). That man says: Whether he is a sinner, I do not know; one thing I know, that whereas I was blind, now I see. As if to say: I do not judge the author, but I acknowledge the benefit. Augustine: "He neither favors calumny nor conceals the truth." The blind man responded wisely, according to that saying of Ecclesiasticus 5: "If you have understanding, answer your neighbor; but if not, let your hand be upon your mouth, lest you be caught in an undisciplined word and be confounded."
32. (Verse 26.). They therefore said to him. Here the second point is touched upon, namely, how they attempt to draw him back by cunning; therefore they maliciously inquire, so that they might raise some objection against the miracle; on account of which he says: What did he do to you? How did he open your eyes? Chrysostom: "They scrutinize the manner of the cure, like dogs investigating on every side." But in this cunning they are rebuked by the blind man; therefore he refuses to respond, but reproves them; whence he adds:
33. (Verse 27.). He answered them: I have already told you, and you heard; why do you wish to hear it again? As if to say: if you inquire maliciously, I will not respond; but if earnestly, I will respond; whence he says: Do you also wish to become his disciples? As if to say: I believe that you do not wish it; but if you did wish it, I would tell you again; heeding that saying of Proverbs 9: "He who instructs a mocker brings injury upon himself."
34. (Verse 28.). They reviled him therefore etc. Here the third point is touched upon, namely that they attempt to draw him back by reproaches: Hence they proceed gradually: They reviled him therefore and said: Be you his disciple, that is, by cursing and reviling they said to him that he was Christ's disciple. Augustine: "Let this curse be upon me: let such a curse be upon us and upon our children." They despised the discipleship of Christ and preferred to it the discipleship of Moses; hence they say: We are Moses' disciples, not of this man; and they add the reason:
35. (Verse 29.). We know that God spoke to Moses, as is said in Exodus and Leviticus almost throughout: Exodus thirty-three: "The Lord spoke to Moses face to face." But as for this man, we know not whence he is: therefore we are disciples of the one whom the Lord approves. But nevertheless they spoke falsely, because, as is said above in chapter five, "if you believed Moses, you would perhaps believe me also." And in this cursing they do not prevail against the blind man; rather he refutes the reasoning of their curse in this, that they said they did not know Christ; on account of which he says:
36. (Verse 30.). The man answered and said to them: In this indeed is a marvelous thing, that you know not whence he is, and he opened my eyes. He did not say impious, lest he provoke them, but marvelous, because he himself marveled at their hardness; and he gives the reason, because they see a most evident sign and do not believe. Therefore that saying of Isaiah six is verified: "That seeing they may not see, and hearing they may not understand."
37. (Verse 31.). We know that God does not hear sinners: whence Isaiah one, the Lord to sinners: "When you multiply prayer, I will not hear"; Job eight: "God will not cast away the simple, nor extend his hand to the wicked." But if anyone is a worshiper of God and does his will, him he hears: below in chapter fifteen: "If you abide in me, and my words abide in you, you shall ask whatever you will, and it shall be done for you"; First John three: "We have confidence toward God, that whatever we ask, we receive, because we keep his commandments and do those things that are pleasing before him." But this one he especially hears; and he proves this:
38. (Verse 32.). From the beginning of the world it has not been heard that anyone opened the eyes of one born blind; but this man opened them: therefore he is from God, because from the destruction of the consequent:
39. (Verse 33.). Unless this man were from God, he could do nothing: below in chapter fifteen: "Without me you can do nothing."
40. (Verse 34.). They answered and said. Here the fourth point is touched upon: because, unable to draw him back by flatteries, nor by cunning, nor by reproaches, they resort to injuries: whence, moved by indignation, they answered and said to him: You were wholly born in sins, and do you teach us? — us, who are reputed to be righteous. Truly these were Pharisees similar to the one who praised himself in prayer, Luke eighteen. And they cast him out, for the truth they inflicted injury upon him. Chrysostom: "You see how much the herald of truth suffered. These things were written so that we too might imitate him in like manner." Similarly concerning Stephen, Acts seven: "And casting him out of the city, they stoned him."