A.T. Robertson Commentary John 9

As he passed by (παραγων). Present active participle of παραγω, old verb to go along, by, or past (Matthew 20:30). Only example in this Gospel, but in 1 John 2:8,17. The day was after the stirring scenes in chapter 8, but not at the feast of dedication as Westcott argues. That comes three months later (10:22).

From his birth (εκ γενετης). Ablative case with εκ of old word from γενω, γινομα. Here alone in N.T., but the phrase τυφλος εκ γενετης is common in Greek writers. Probably a well-known character with his stand as a beggar (verse 5).

Who did sin? (τις ημαρτεν; ). Second aorist active indicative of αμαρτανω. See Ac 3:2; 14:8 for two examples of lameness from birth. Blindness is common in the Orient and Jesus healed many cases (cf. Mr 8:23; 10:46) and mentions this fact as one of the marks of the Messiah in the message to the Baptist (Matthew 11:5). This is the only example of congenital blindness healed. It is not clear that the disciples expected Jesus to heal this case. They are puzzled by the Jewish notion that sickness was a penalty for sin. The Book of Job had shown that this was not always the case and Jesus shows it also (Luke 13:1–5). If this man was guilty, it was due to prenatal sin on his part, a curious notion surely. The other alternative charged it upon his parents. That is sometimes true (Exodus 20:5, etc.), but by no means always. The rabbinical casuists loved to split hairs on this problem. Ezekiel (Ezekiel 18:20) says: "The soul that sinneth it shall die" (individual responsibility for sin committed). There is something in heredity, but not everything.

That he should be born blind (ινα τυφλος γεννηθη). Probably consecutive (or sub-final) use of ινα with first aorist passive subjunctive of γενναω.

But that the works of God should be made manifest in him (αλλ' ινα φανερωθη τα εργα του θεου εν αυτω). Jesus denies both alternatives, and puts God's purpose (αλλ' ινα with first aorist subjunctive of φανεροω) as the true solution. It is sometimes true that disease is the result of personal sin as in the man in 5:14 and parents can hand on the effects of sin to the third and fourth generations, but there are cases free from blame like this. There is comfort for many sufferers in the words of Jesus here.

We must work the works of him that sent me (ημας δε εργαζεσθα τα εργα του πεμψαντος με). This is undoubtedly the correct text (supported by the Neutral and Western classes) and not εμε (I) and με (me) of the Syrian class nor ημας (we) and ημας (us) of the Alexandrian class. Jesus associates us with him in the task committed to him by the Father. Bernard argues vigorously, but vainly, for εμε me. We are not able to fathom the depth of the necessity (δε) here involved in each life as in this poor blind man and in each of us.

While it is day (εως ημερα εστιν). This clause gives the note of urgency upon us all.

The night cometh (ερχετα νυξ). "Night is coming on," and rapidly. Night was coming for Jesus (7:33) and for each of us. Cf. 11:9; 12:35. Even electric lights do not turn night into day. Hεως with the present indicative (21:22f.) means "while," not until as in 13:38.

When I am in the world (οταν εν τω κοσμω ω). Indefinite relative clause with οταν and present active subjunctive ω, "whenever I am in the world." The Latin Vulgate renders here οταν by quamdiu so long as or while as if it were εως. But clearly Jesus here refers to the historic Incarnation (17:11) and to any previous visitations in the time of the patriarchs, prophets, etc. Jesus as God's Son is always the Light of the World (1:4,10; 8:12), but here the reference is limited to his manifestation "in the world."

I am the light of the world (φως ειμ του κοσμου). The absence of the definite article (το φως in 8:12) is to be noted (Westcott). Literally, "I am light to the world, whenever I am in the world." "The display of the character varies with the occasion" (Westcott).