Lecture 1 — Healing of the blind man

^9:1^ And Jesus, passing by, saw a man blind from birth: [n. 1294]

^9:2^ And his disciples asked him: rabbi, who has sinned, this man, or his parents, that he should be born blind? [n. 1295]

^9:3^ Jesus answered: neither this man nor his parents has sinned; but that the works of God should be made manifest in him. [n. 1298]

^9:4^ I must do the works of him who sent me while it is day: the night comes, when no man is able to work. [n. 1303]

^9:5^ As long as I am in the world, I am the light of the world. [n. 1308]

^9:6^ When he had said these things, he spat on the ground and made clay of the spittle, and he spread the clay on his eyes, [n. 1309]

^9:7^ And he said to him: go, wash in the pool of Siloam, which means sent. He went therefore and washed, and he came back seeing. [n. 1309]

1293. After showing the enlightening power of his teaching by his own words, our Lord confirms this by his action, when he gives sight to one physically blind.

In regard to this three things are presented:

first, the man’s infirmity;

second, his healing, at when he had said these things, he spat on the ground;

third, a discussion among the Jews about this health, at therefore the neighbors (John 9:8).

In regard to the first he does two things:

first, the man’s infirmity is mentioned;

second, we see an inquiry about its cause, at and his disciples asked him.

1294. It should be noted in regard to the first that Jesus hid himself and left the temple, and when he was passing he saw the blind man: and Jesus, passing by, saw a man blind from birth. Three things are considered here. First, he passed by to avoid the anger of the Jews: do not kindle the coals of a sinner lest you be burned in his flaming fire (Sir 8:10). Second, he sought to soften their hardness of heart by working a miracle: if I had not done among them the works that no other man has done, they would not have sin (John 15:24). Third, he went on his way in order to confirm his words by working a sign; for our Lord’s works produce faith in the things that he says: he confirmed the message by the sign that attended it (Mark 16:20).

In the mystical sense, according to Augustine, this blind man is the human race. Sin is a spiritual blindness: their wickedness blinded them (Wis 2:21). The human race is blind from birth, because it contracted sin from its origin, for the blindness occurs through sin in the first man, from whom all of us draw our origin. We read, we were by nature, by natural origin, children of wrath (Eph 2:3).

1295. Then, at and his disciples asked him, the cause of this man’s infirmity is discussed:

first, the disciples ask about its cause;

second, Christ explains it: neither this man nor his parents has sinned.

1296. In regard to the first, three things are to be considered. The first is the reason for the disciples questioning Christ. According to Chrysostom, this was because Jesus, leaving the temple and seeing this blind man, looked at him intently, as though seeing in him an opportunity to manifest his power. And so the disciples seeing him look so intently at the blind man were impelled to question him.

Second, we see the seriousness of the disciples, because they say, rabbi, calling him teacher, to indicate that they are questioning him in order to learn.

Third, we see why they asked, who has sinned? when they inquire into the reason for the man’s blindness.

It must be said, according to Chrysostom, that because the Lord said to the paralytic, when he healed him, behold, you are made well: sin no more, lest some worse thing happen to you (John 5:14), the disciples thought that his infirmity was due to sin. They also thought that every human illness arose from sin, as Eliphaz said: think now, who that was innocent ever perished? (Job 4:7). Therefore, they asked whether he had been born blind on account of his own sin or that of his parents. It does not seem to have been on account of his own sin, because no one sins before he is born, since souls do not exist before their bodies, nor do they sin, as some mistakenly think: though they were not yet born and had done nothing, either good or bad . . . not because of works but because of his call, she was told: the elder will serve the younger (Rom 9:11). Nor does it seem that he suffered on account of a sin of his parents, for we read: the fathers will not be put to death for their children, nor will the children be put to death for the fathers (Deut 24:16).

Note that people are punished with two kinds of punishment. One is spiritual and concerns the soul; the other is bodily and concerns the body. A child is never punished on account of his father with a spiritual punishment, because the soul of a child is not from his father but from God: all souls are mine, that is, by creation, the soul of the father as well as the soul of the child is mine: the soul that sins will be punished (Ezek 18:4). Augustine also says this in one of his letters. But a child is punished on account of his father with a bodily punishment, since he is of his father as far as his body is concerned. This is expressly shown when Sodom was destroyed, the children of the inhabitants of Sodom were killed on account of the sins of their parents (Gen 19). Again, the Lord very often threatened to destroy the children of the Jews on account of the sins of their parents.

1297. To understand why one person is punished on account of the sins of another, we must realize that a punishment has two aspects: it is an injury and a remedy. Sometimes a part of the body is cut off to save the entire body. And a punishment of this kind causes an injury insofar as a part is cut off, but it is a remedy insofar as it saves the body itself. Still, a doctor never cuts off a superior member to save one which is inferior, but the other way around. Now in human matters, the soul is superior to the body, and the body is superior to external possessions. And so it never happens that someone is punished in his soul for the sake of his body, but rather he is punished in his body as a curing remedy for his soul. Therefore, God sometimes imposes physical punishments, or difficulties in external concerns, as a beneficial remedy for the soul. And then punishments of this kind are not given just as injuries, but as healing remedies. Thus, the killing of the children of Sodom was for the good of their souls: not because they deserved it, but so they would not be punished more severely for increasing their sins in a life spent in imitating their parents. And in this way some are often punished for the sins of their parents.

1298. Then when he says, Jesus answered, our Lord reveals the reason for the man’s infirmity:

first, he excludes the reason they assumed;

second, he mentions the real reason; and

third, he explains it.

1299. He excludes the reason they assumed when he says, neither this man nor his parents has sinned: for the disciples had assumed that this was the reason for his infirmity, as was said.

But a contrary statement is found: all have sinned and are in need of God’s glory (Rom 3:23). And again we read that sin has passed into all men from Adam.

I answer to this that both the blind man and his parents did contract original sin and even added other actual sins during their lives, for we read: if we say we have no sin, we deceive ourselves and the truth is not in us (1 John 1:8). But when the Lord says, neither this man nor his parents has sinned, he means that his blindness did not come as a result of their sins, as if to say, the blind man was not born on account of their sins.

1300. He mentions the real reason when he says, but that the works of God should be made manifest in him, for through the works of God we are led to a knowledge of him: his invisible nature has been clearly perceived in the things that have been made (Rom 1:20); for the works that the Father has given to me that I might perform them . . . give testimony about me (John 5:36). But the knowledge of God is man’s greatest good, since his happiness consists in this: now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent (John 17:3); let him who glories glory in this, that he understands and knows me (Jer 9:24). If, therefore, an infirmity occurs in order that God’s works be manifested, and God is made known through this manifestation, it is clear that such bodily infirmities occur for a good purpose.

1301. It might seem that the manifestation of God’s works is not a sufficient reason for such an infirmity, especially since neither he nor his parents sinned. Therefore, some say that the words, that the works of God should be made manifest, do not indicate the reason but merely the sequence of events. The sense then being: the man was blind, and the works of God were manifested in his cure.

But this does not seem to be reasonable; and so it is better to say that the reason is being given. For evil is twofold: the evil of fault and of punishment. Now God does not cause the evil of fault, but permits it; yet he would not permit it unless he intended some good from it. So Augustine says in his Enchiridion: God is so good that he would never permit any evil to occur, unless he was so powerful as to draw some good from every evil. Therefore, he allows certain sins to be committed because he intends some good; in this way, he allows the rage of tyrants so that martyrs may be crowned. Much more, therefore, should it be said that the evil of punishment, which he causes, as it is said: does evil befall a city, unless the Lord has done it? (Amos 3:6) is never applied except for the good he intends. And among these goods the best is that the works of God be manifested, and from them that God be known. Therefore, it is not unfitting if he sends afflictions or allows sins to be committed in order that some good come from them.

1302. It should be noted, as Gregory says in I Morals, that God sends afflictions to men in five ways.

Sometimes they are the beginning of damnation: strike them with a double punishment (Jer 17:18). A sinner is struck with this kind of punishment in this life so that without interruption or end he might be punished in the other life. For example, Herod, who killed James, was punished in this life and also in hell (Acts 12:23).

Sometimes afflictions are sent as a correction, as we read: your discipline will teach me (Ps 17:36).

And sometimes a person is afflicted not to correct past wrongs, but to preserve him from future ones, as we read of Paul: and to keep me from being too elated by the abundance of revelations, a thorn was given me in the flesh, a messenger of Satan, to harass me, to keep me from being too elated (2 Cor 12:7).

Again, sometimes it is done to encourage virtue: as when a person’s past sins are not being corrected, nor future ones hindered, but he is led to a stronger love by knowing the power of the one who unexpectedly delivered him from some difficulty: virtue is made perfect in infirmity (2 Cor 12:9); patience has a perfect work (Jas 1:4).

And finally, sometimes afflictions are sent to manifest the divine glory; thus we read here, that the works of God should be made manifest in him.

1303. Next he explains the true reason: I must do the works of him who sent me while it is day. And because he had mentioned God’s works,

first he states the opportunity for manifesting God’s works;

second, he assigns the reason for this opportunity or need: the night comes, when no man is able to work; and

third, he explains this: as long as I am in the world.

1304. He says, therefore, this man was born blind that the works of God should be made manifest in him. And it was necessary that they be manifested, for I must do the works of him who sent me, which can refer to Christ according as he is a man; and then in this sense: I must do the works of him who sent me, that is, the works entrusted to me by my Father, as mentioned above: for the works that the Father has given to me (John 5:36). And below he says: Father, I have finished the work that you gave me to do (John 17:4). Or, these words can refer to Christ insofar as he is God; and then they indicate the equality of his power with that of the Father. Then the meaning is, I must do the works of him who sent me, that is, the works which I have from the Father. For everything that the Son does, even according to his divine nature, he has from his Father: the Son cannot do anything of himself, but what he sees the Father doing (John 5:19).

1305. I must do the works of him who sent me while it is day. Our natural day is produced by the presence of the sun to the earth. But the Sun of Justice is Christ, our God: but for you who fear my name the sun of righteousness will rise (Mal 4:2). Therefore, as long as this Sun is present to us, the works of God can be done in us, for us, and by us. At one time this Sun was physically present to us; and then it was day: this is the day which the Lord has made; let us rejoice and be glad in it (Ps 118:24). Therefore, it was fitting to do the works of God. He is also present us by grace; and then it is the day of grace, when it is fitting to do the works of God, while it is day; the night is far gone, the day is at hand. Let us then cast off the works of darkness and put on the armor of light (Rom 13:12); those who sleep, sleep at night. You, however, are not in the night (1 Thess 5:7).

1306. If the presence of the sun produces day, and its absence night, then, since the sun is always present to itself, it is always day for the sun; and so for the sun, it is always the time for acting and illuminating. But with regard to ourselves, to whom it is sometimes present and at other times absent, it is not always acting and illuminating. In the same way for Christ, the Sun of Justice, it is always day and the time for acting; but not with respect to us, because we are not always able to receive his grace due to some obstacle on our part.

1307. He mentions why this is our opportunity when he says, the night comes, when no man is able to work. Just as there are two kinds of day, so there are two kinds of night. One is by the physical departure of the Sun of Justice, which is what the Apostles experienced when they were demoralized at the time of the passion, when Christ was physically taken from them: you will all fall away because of me this night (Matt 26:31). Then it was not the time for acting, but for suffering.

But it is better to say that even when Christ was physically absent because of his ascension, it was still day for the Apostles insofar as the Sun of Justice shone on them, and it was a time for working. And so night in this passage refers to that night which comes from the spiritual separation from the Sun of Justice, that is, by the separation from grace. This night is of two kinds. One is by the loss of actual grace through mortal sin: those who sleep, sleep at night (1 Thess 5:7). When this night comes, no one can perform works that merit eternal life. The other night is total, when one is deprived not only of actual grace by mortal sin, but even of the ability of obtaining grace because of an eternal damnation in hell. Here there is a vast night for those to whom it will be said: depart from me, you cursed, into the eternal fire (Matt 24:41). During this night no one can work, because it is not the time for meriting, but for receiving according to one’s merits. Therefore, while you are living, do now what you will want to have done then: whatever your hand finds to do, do it with your might; for there is no work or thought of knowledge or wisdom in Sheol, to which you are going (Eccl 9:10).

1308. He gives the reason for what he has just said, saying, as long as I am in the world, I am the light of the world. This is like saying: if you want to know what is that day and what is that night of which I speak, I say that I am the light of the world, for my presence makes day, and my absence night; I am the light of the world (John 8:12). As long as I am in the world by my bodily presence: I came forth from the Father, and have come into the world: again I leave the world, and I go to the Father (John 16:28); I am the light of the world. And thus this day lasted until the ascension of Christ. Or again, as long as I am in the world spiritually by grace—I am with you until the consummation of the world (Matt 28:20)—I am the light of the world. And this day will last until the consummation of the world.

1309. Next, when the Evangelist says, when he had said these things, he spat on the ground, he describes the healing of the blind man. Here five things were done by Christ. First, he moistens the earth, he spat on the ground. Second, he made the clay, as we read, he made clay of the spittle. Third, Christ smeared the man’s eyes and he spread the clay on his eyes. Fourth, he commands the man to wash, with go, wash in the pool of Siloam. And fifth, the man’s sight is restored, and he came back seeing. Each of these has both a literal and a mystical explanation.

1310. The literal meaning is explained by Chrysostom in this way. Christ restored the man’s sight by spittle in order to show that he accomplished this by a power coming from himself, and that the miracle should not be attributed to anything else: power came forth from him (Luke 6:19). Although our Lord could have performed all his miracles by his mere word, because he commanded and they were created (Ps 148:5), he frequently used his body in them to show that, as an instrument of his divinity, it held a definite healing power.

He made clay from his spittle to show that he who had formed the entire first man can reform the deficient members of a man. Thus, just as he formed the first man from clay, so he made clay to re-form the eyes of the one born blind.

He rubbed the clay on the eyes of the one born blind to show, by healing what is most important in bodies, that he was the creator of bodies. For man is more excellent than all other bodily substances; and among his members, the head is the more excellent; and among the organs of the head, the eye is more excellent than the others: the eye is the lamp of the body (Matt 6:22). Therefore, by repairing the eye, which is more excellent than the other bodily members, he showed that he was the creator of the entire man and of all corporeal nature. He said, go, wash in the pool of Siloam, so that it would not seem that the clay he rubbed on the eyes had the power to heal them. Thus, as long as he had the clay on his eyes, the man did not see, but saw only after he washed.

He sent him some distance to wash, to the pool of Siloam, first, to overcome the obstinacy of the Jews. For he had to cross the city, and so all would see the blind man going with the clay on his eyes, and then returning with his sight restored. Second, he did this to acclaim the obedience and faith of the blind man; for perhaps he had frequently had clay put on his face, and had often washed in the pool of Siloam, and yet had not seen. So he could have said: clay usually makes me worse, and I have often washed in the pool but was never helped, as we read of Naaman (2 Kgs 5:10). Yet he did not argue, but simply obeyed. Thus it follows, he went therefore and washed. The reason why he sent him to the pool of Siloam was because the Jewish people were signified by that water: because this people have refused the waters of Shiloah that flow gently (Isa 8:6) Therefore, he sent him to Siloam to show that he still loved the Jewish people.

The effect follows, because he came back seeing. This was predicted: then the eyes of the blind will be opened (Isa 35:5).

1311. Augustine gives the mystical and allegorical explanation. He says that the spittle, which is saliva that descends from the head, signifies the Word of God, who proceeds from the Father, the head of all things: I came forth from the mouth of the Most High (Sir 24:3). Therefore, the Lord made clay from spittle and the earth when the Word was made flesh. He spread the clay on his eyes, that is, of the human race. And the eyes are the eyes of the heart, anointed by faith in the incarnation of Christ. But the blind man did not yet see, because the anointing produced a catechumen, who has faith but has not yet been baptized. So he sends him to the pool of Siloam to wash and receive his sight, i.e., to be baptized, and in baptism to receive full enlightenment. Thus, according to Dionysius, baptism is an enlightenment: I will sprinkle clean water upon you, and you will be clean from all your uncleanness (Ezek 36:25). And so this Gospel is appropriately read in Lent, on Holy Saturday, when those about to be baptized are examined. Nor is it without reason that the Evangelist adds the meaning of the pool, saying, which means sent, because whoever is baptized must be baptized in Christ, who was sent by the Father: as many of you as were baptized in Christ have put on Christ (Gal 3:27). For if Christ had not been sent, none of us would have been freed from sin.

According to Gregory, however, the spittle signifies the savor of intimate contemplation, which flows from the head into the mouth, because due to the love of our Creator we have been touched even in this life with the savor of revelation. Thus the Lord mixed spittle with earth and restored sight to the man born blind, since supernatural grace illuminates our carnal understanding by the admixture of his contemplation, and heals our understanding from its original blindness.