CHRYSOSTOM . (Hom. lviii. 3.) So then because speaking the truth he was in nothing confounded, when they should most have admired, they condemned him: Thou wast altogether born in sins, and dost thou teach us?
AUGUSTINE . (Tr. xliv. 14) What meaneth altogether? That he was quite blind. Yet He who opened his eyes, also saves him altogether.
CHRYSOSTOM . (Hom. lviii. 3) Or, altogether, that is to say, from thy birth thou art in sins. They reproach his blindness, and pronounce his sins to be the cause of it; most unreasonably. So long as they expected him to deny the miracle, they were willing to believe him, but now they cast him out.
AUGUSTINE . (Tr. xliv. 14) It was they themselves who had made him teacher; themselves, who had asked him so many questions; and now they ungratefully cast him out for teaching.
BEDE . It is commonly the way with great persons to disdain learning any thing from their inferiors.
9:35–41
35. Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God?
36. He answered and said, Who is he, Lord, that I might believe on him?
37. And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee.
38. And he said, Lord, I believe. And he worshipped him.
39. And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.
40. And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also?
41. Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see: therefore your sin remaineth.
CHRYSOSTOM . (Hom. lix. 1) Those who suffer for the truth’s sake, and confession of Christ, come to greatest honour; as we see in the instance of the blind man. For the Jews cast him out of the temple, and the Lord of the temple found him; and received him as the judge doth the wrestler after his labours, and crowned him: Jesus heard that they had cast him out; and when He had found hint, He saith unto him, Dost thou believe on the Son of God? The Evangelist makes it plain that Jesus came in order to say this to him. He asks him, however, not in ignorance, but wishing to reveal Himself to him, and to shew that He appreciated his faith; as if He said, The people have cast reproaches on Me, but I care not for them; one thing only I care for, that thou mayest believe. Better is he that doeth the will of God, than ten thousand of the wicked.
HILARY . (vi. de Trin. circa fin.) If any mere confession whatsoever of Christ were the perfection of faith, it would have been said, Dost thou believe in Christ? But inasmuch as all heretics would have had this name in their mouths, confessing Christ, and yet denying the Son, that which is true of Christ alone, is required of our faith, viz. that we should believe in the Son of God. But what availeth it to believe on the Son of God as being a creature, when we are required to have faith in Christ, not as a creature of God, but as the Son of God.
CHRYSOSTOM . (Hom. lix. 1) But the blind man did not yet know Christ, for before he went to Christ he was blind, and after his cure, he was taken hold of by the Jews: He answered and said, Who is He, Lord, that I might believe on Him? The speech this of a longing and enquiring mind. He knows not who He is for whom he had contended so much; a proof to thee of his love of truth. The Lord however says not to him, I am He who healed thee; but uses a middle way of speaking, Thou hast both seen Him.
THEOPHYLACT . This He says to remind him of his cure, which had given him the power to see. And observe, He that speaks is born of Mary, and the Son is the Son of God, not two different Persons, according to the error of Nestorius: And it is He that talketh with thee.
AUGUSTINE . (Tr. xliv. 15) First, He washes the face of his heart. Then, his heart’s face being washed, and his conscience cleansed, he acknowledges Him as not only the Son of man, which he believed before, but as the Son of God, Who had taken flesh upon Him: And he said, Lord, I believe. I believe, is a small thing. Wouldest thou see what he believes of Him? And falling down, he worshipped Him. (Vulgate)
BEDE . An example to us, not to pray to God with uplifted neck, but prostrate upon earth, suppliantly to implore His mercy.
CHRYSOSTOM . (Hom. lix. 1) He adds the deed to the word, as a clear acknowledgment of His divine power. The Lord replies in a way to confirm His faith, and at the same time stirs up the minds of His followers: And Jesus said, For judgment have I come into this world.
AUGUSTINE . (Tr. xliv. 16, 17) The day then was divided between light and darkness. So it is rightly added, that they which see not, may see; for He relieved men from darkness. But what is that which follows: And that they which see might he made blind. Hear what comes next. Some of the Pharisees were moved by these words: And some of the Pharisees which were with Him heard these words, and said unto Him, Are we blind also? What had moved them were the words, And that they which see might be made blind. It follows; Jesus saith unto them, If ye were blind, ye should have no sin; i. e. If ye called yourselves blind, and ran to the physician. But now ye say, We see; therefore your sin remaineth: for in that saying, We see, ye seek not a physician, ye shall remain in your blindness. This then which He has just before said, I came, that they that see not might see; i. e. they who confess they cannot see, and seek a physician, in order that they may see: and that they which see not may be made blind; i. e. they which think they can see, and seek not a physician, may remain in their blindness. This act of division He calls judgment, saying, For judgment have I come into this world: not that judgment by which He will judge quick and dead at the end of the world.
CHRYSOSTOM . (Hom. lix. 1) Or, for judgment, He saith; i. e. for greater punishment, shewing that they who condemned Him, were the very ones who were condemned. Respecting what He says, that they which see not might see, and that they which see might be made blind; it is the same which St. Paul says, The Gentiles which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. (Rom. 9:30, 31)
THEOPHYLACT . As if to say, Lo, he that saw not from his birth, now sees both in body and soul; whereas they who seem to see, have had their understanding darkened.
CHRYSOSTOM . (Hom. lix. 1) For there is a twofold vision, and a twofold blindness; viz. that of sense, and that of the understanding. But they were intent only on sensible things, and were ashamed only of sensible blindness: wherefore He shews them that it would be better for them to be blind, than seeing so: If ye were blind, ye should have no sin; your punishment would be easier; But now ye say, We see.
THEOPHYLACT . Overlooking the miracle wrought on the blind man, ye deserve no pardon; since even visible miracles make no impression on you.