Exegetical and Hermeneutical Commentary of John 9:3
Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.
3. Christ shews that there is a third alternative, which their question assumes that there is not. Moreover He by implication warns them against assuming a connexion between suffering and sin in individuals (see on Joh 5:14). Neither did this man sin (not ‘hath sinned’), nor his parents. The answer, like the question, points to a definite act of sin.
but that ] i.e. he was born blind in order that. This elliptical use of ‘but (in order) that’ is common in S. John, and illustrates his fondness for the construction expressing a purpose: see on Joh 1:8 and Joh 8:56.
the works of God ] All those in which He manifests Himself, not miracles only. Comp. Joh 11:4. There is an undoubted reference to this passage (1 3) in the Clementine Homilies (Joh 19:22), the date of which is about a. d. 150. Comp. Joh 10:9; Joh 10:27.
Fuente: The Cambridge Bible for Schools and Colleges
Neither hath this man sinned … – That is, his blindness is not the effect of his sin, or that of his parents. Jesus did not, evidently, mean to affirm that he or his parents were without any sin, but that this blindness was not the effect of sin. This answer is to be interpreted by the nature of the question submitted to him. The sense is, his blindness is not to be traced to any fault of his or of his parents.
But that the works of God – This thing has happened that it might appear how great and wonderful are the works of God. By the works of God, here, is evidently intended the miraculous power which God would put forth to heal the man, or rather, perhaps, the whole that happened to him in the course of divine providence first his blindness, as an act of his providence, and then his healing him, as an act of mercy and power. It has all happened, not by the fault of his parents or of himself, but by the wise arrangement of God, that it might be seen in what way calamities come, and in what way God meets and relieves them. And from this we may learn:
- To pity and not to despise and blame those who are afflicted with any natural deformity or calamity. While the Jews regarded it as the effect of sin, they looked upon it without compassion. Jesus tells us that it is not the fault of man, but proceeds from the wise arrangement of God.
- All suffering in the world is not the effect of sin. In this case it is expressly so declared; and there may be many modes of suffering that cannot be traced to any particular transgression. We should be cautious, therefore, in affirming that there can be no calamity in the universe but by transgression.
- We see the wise and wonderful arrangement of Divine Providence. It is a part of his great plan to adapt his mercies to the woes of men: and often calamity, want, poverty, and sickness are permitted, that he may show the provisions of his mercy, that he may teach us to prize his blessings, and that deep-felt gratitude for deliverance may bind us to him.
- Those who are afflicted with blindness, deafness, or any deformity, should be submissive to God. It is his appointment, and is right and best. God does no wrong, and the universe will, when all his works are seen, feel and know that he is just.
Fuente: Albert Barnes’ Notes on the Bible
Verse 3. Neither hath this man sinned, nor his parents] That is, the blindness of this person is not occasioned by any sin of his own, nor of his parents, but has happened in the ordinary course of Divine providence, and shall now become the instrument of salvation to his soul, edification to others, and glory to GOD. Many of the Jews thought that marks on the body were proofs of sin in the soul. From a like persuasion, probably arose that proverb among our northern neighbours – Mark him whom God marks.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Our Saviour must not be understood here, as either asserting the blind man or his parents free from sin, and a degree of sin deserving such a punishment; but as speaking to his disciples question strictly, and answering, that this affliction came not upon him, either for any personal sin of his own, (for he could not be guilty of any actual sin before he was born), nor yet for any sin that his parents had committed: but that the works of God might be made glorious in him; both his work of power in afflicting, and his work of mercy in healing him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. Neither . . . this man,&c.The cause was neither in himself nor his parents, but, inorder to the manifestation of “the works of God,” in hiscure.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Jesus answered, neither hath this man sinned, nor his parents,…. Not but that both were guilty of original sin, and had committed actual transgressions; but Christ’s answer is to be considered agreeable to the design of the question; and the sense is, that it was not any sin that either of them had committed, whilst he was in the womb, or previous to his birth, that was the cause of this blindness; otherwise, all such irregularities and afflictions arise from sin, and the fall of man, as does that spiritual blindness with which all mankind are attended:
but that the works of God should be manifest in him; that is, that Christ might have an opportunity of working a miracle in the cure of him, whereby it might appear that he is truly and properly God, the Son of God, and the Messiah; and so spiritual blindness, which has followed the fall of man, takes place in the elect of God in common with others, that the power of divine grace might be displayed in bringing them out of darkness into marvellous light.
Fuente: John Gill’s Exposition of the Entire Bible
But that the works of God should be made manifest in him (‘ ). Jesus denies both alternatives, and puts God’s purpose (‘ with first aorist subjunctive of ) 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.
Fuente: Robertson’s Word Pictures in the New Testament
But that [ ] . There is an ellipsis : but (he was born blind) that.
Fuente: Vincent’s Word Studies in the New Testament
1) “Jesus answered,” (apekrithe lesous) “Jesus replied,” to their confused inquiry, to the “either or” blame fixing cause of the man’s blindness, on the man or his parents.
2) “Neither hath this man sinned,” (oute houtos hemarten oute hoi gones autou) “Neither this one sinned nor his parents,” to cause the blindness. Jesus did not claim that the parents were sinless, or that the blind man was sinless, but that no special sin of either caused the man to be born blind.
3) “But that the works of God should be made manifest in him.” (all’ hina phanerothe ta erga tou theou en auto) “But (this exists) in order that the works of God might be manifested in him,” by the miracle I will perform, Joh 3:2. Redeeming Light and Redeeming Love was manifest for the Spiritual healing of all who desire and ask for it, without regards to the definitive cause of the blindness, See? Joh 11:4; Joh 7:17; Psa 145:18-19; Tit 2:14.
Fuente: Garner-Howes Baptist Commentary
3. Neither did this man sin, nor his parents. Christ does not absolutely say that the blind man, and his parents, were free from all blame; but he declares that we ought not to seek the cause of the blindness in sin. And this is what I have already said, that God has sometimes another object in view than to punish the sins of men, when he sends afflictions to them. Consequently, when the causes of afflictions are concealed, we ought to restrain curiosity, that we may neither dishonor God nor be malicious towards our brethren. Wherefore, Christ assigns another reason. This man, he says, was born blind, —
That the works of God might be manifested in him. He does not, say a single work, but uses the plural number, works; for, so long as he was blind, there was exhibited in him a proof of the severity of God, from which others might learn to fear and to humble themselves. It was afterwards followed by the benefit of his cure and deliverance, (257) in which the astonishing goodness of God was strikingly displayed. So then Christ intended, by these words, to excite in his disciples the expectation of a miracle; but at the same time reminds them in a general manner, that this must be abundantly exhibited on the theater of the world, as the true and lawful cause, when God glorifies his name. Nor have men any right to complain of God, when he makes them the instruments of his glory in both ways, whether he shows himself to be merciful or severe.
(257) “ De sa guairison et delivrance.”
Fuente: Calvin’s Complete Commentary
(3) Jesus answered, Neither hath this man sinned, nor his parents.The answer is, of course, to be understood with the limitation of the question, that he was born blind. Neither his special sin nor theirs was the cause of the blindness. Our version does not give quite accurately the form of the answer. It should be, Neither did this man sin, nor his parents. Their question sought to establish a connection between the suffering and some definite act of sin. The answer asserts that no such connection exists, and our Lords words remain a warning against the spirit of judging other mens lives, and tracing in the misfortunes and sorrows which they have to bear the results of individual sin or the proof of divine displeasure. There is a chain connecting the sin of humanity and its woe, but the links are not traceable by the human eye. In the Providence of God vicarious suffering is often the noble lot of the noblest members of our race. No burden of human sorrow was ever so great as that borne by Him who knew no human sin.
But that the works of God should be made manifest in him.They had sought to trace back the result of sin which they saw before them to a definite cause. He will trace it back to the region of the divine counsel, where purpose and result are one. Evil cannot be resolved into a higher good: it is the result of the choice exercised by freedom, and without freedom goodness could not be virtue. Permitted by God, it is yet overruled by Him. It has borne its fearful fruit in the death and curse of humanity, but its works have led to the manifestation of the works of God in the divine plan of redemption. It is so in this instance. The blindness of this beggar will have its result, and therefore in the divine counsel had its purpose, in the light which will dawn upon the spiritual as well as upon the physical blindness, and from him will dawn upon the world.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Neither this man nor his parents Our Lord does not deny that they had sinned, but that they had sinned as the cause of his being born blind. Works of God We do not understand our Lord to say that the single object for which this man was born blind was, that Jesus might work a miracle upon him. God is a divine teacher; awakening, instructing, and developing the minds of men, by the phenomena around them, to a full knowledge, both scientific and spiritual, of his works in nature and in history. Both the excellencies and defects of nature, the ordinary and the extraordinary providences, furnish subjects of study as illustrations of God’s works and his dealings with a sinful race.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Jesus answered, “Neither this man nor his parents sinned, but that the works of God might be revealed clearly in him.”
Jesus replied, ‘It was not this man or his parents who sinned. It happened so that the works of God might be displayed in him.’ The answer negated any suggestion of linking his blindness with sin. Nor was it intended to mean that God deliberately made the man blind for this purpose. What Jesus was really saying was that, rather than being seen as a punishment for sin, the man’s blindness was a natural occurrence that should be seen as presenting God with an opportunity to take advantage of the position to reveal His glory.
Fuente: Commentary Series on the Bible by Peter Pett
Joh 9:3 . , , Euth. Zigabenus.
] sc. .
] the works of God , ie. what God works , was to be manifested in Him. The expression must be left in this general form (it first acquires its more exact force in Joh 9:4 ); it denotes the entire category of which such miraculous healings were a particular species; hence the works of God were set forth and brought to light in this concrete case, to wit, in the man ( ) who experienced the divine miraculous power. In the connection of the divine decree, however, from which everything accidental, everything independent of the divine plan, is excluded, this must stand in the relation of a purpose towards the sufferings which, in this particular concrete case, are miraculously removed. Hence ., etc., is a thought which contains the true nature of the Theodicy for all sufferings. According to Weiss, Lehrbegr . p. 201, the . are spiritual operations, namely, the enlightenment of the world , symbolically set forth by this healing of the blind. This, however, anticipates the doctrinal application which Jesus Himself makes of the work which He wrought (Joh 9:39 ).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.
When our Lord gave this answer to his disciples, that neither this man nor his parents had sinned in that he was born blind; Jesus could not be supposed to mean, that they were not sinners; for Scripture declares that all have sinned, and come short of the glory of God. Rom 3:23 . But the plain and obvious meaning of Christ, is, that this man’s blindness was not the immediate effect of any one particular sin, in a way of judgment, but rather to afford occasion for the greater display of the works and glory of God. And in this very instance, our Lord’s doctrine in this particular is proved. For what greater glory could possibly be shewn, than by the blindness of this man, the Lord Jesus might manifest his divine nature and mercy, in giving him sight? How sweetly did it teach also the blindness of soul; and Christ’s glory in such instances, in giving sight to the spiritually dark, and eyes to the blind in sin. And who shall say, how often the record of this man’s history hath proved instrumental in raising trophies of glory to the Lord, through the many intermediate ages from that hour to the present, where sinners, made spiritually alive by grace, have read of the Lord’s goodness to him, and felt the Lord’s goodness to themselves, in having been brought from darkness to light, and from the power of Satan unto God. Act 26:18 . Reader! think, I pray you, in how many cases in life such events are perpetually occurring? What numberless opportunities are afforded for the manifestations of the Lord’s grace, which grow, out of all the exercises of the Lord’s people? And if you know anything of the Lord, I would desire you to say, how would the Lord Jesus prove his love to you, in seasons of sorrow, in hours of temptation, and in all times of trouble; if you had never known sorrow, never felt temptation, or knew what trouble meant?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
3 Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.
Ver. 3. But that the works of God, &c. ] Hinc Alexander Ales, Poena, inquit, duplicem habet ordinationem, Unam ad culpam, quae praecedit; alteram ad gloriara, quam praecedit. God sometimes afflicts for his own glory, but sin is ever at the bottom. And though God does not always afflict his for sin, as Job, yet Job shall do well to consider that God “exacteth of him less than his iniquity deserveth,” as Zophar telleth him, Job 11:6 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3. ] After supply . .: ‘neither of these was the cause; but . , in order that.’ But how so? , . Euthym [142] In the economy of God’s Providence, his suffering had its place and aim, and this was to bring out the . in his being healed by the Redeemer (see Rom 11:11 and note). So Lcke: De Wette denies the interpretation, and refers the saying merely to the view of our Lord to bring out his own practical design, to make use of this man to prove His divine power. But see ch. Joh 11:4 , which is strictly parallel.
[142] Euthymius Zigabenus, 1116
Fuente: Henry Alford’s Greek Testament
Joh 9:3 . Both alternatives are rejected by Jesus, . And another solution is suggested, . Evil furthers the work of God in the world. It is in conquering and abolishing evil He is manifested. The question for us is not where suffering has come from, but what we are to do with it. Joh 9:4 . The law which is binding on all men Jesus enounces. Work, active measures to remove suffering, are more incumbent on men than resentful speculation as to the source of suffering. As to God’s connection with evil, the practical man need only concern himself with this, that God seeks to abolish it. The time for doing so is limited, it is , “so long as it is day,” that is as the next clause shows, so long as life lasts. [On in N.T. see Burton, Moods , 321 330.] , suggested by the threats (Joh 8:59 , etc.) and by the presence of the blind man.
Fuente: The Expositors Greek Testament by Robertson
Jesus. See App-98.
Neither . . . nor. Greek. oute . . . oute.
but that. Supply the Ellipsis: but [he was born blind] in order that. Here we have the real answer to the question in Joh 9:2.
works. See note on Joh 4:34.
God. App-98.
in. Greek. en. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
3.] After supply . .: neither of these was the cause; but . , in order that. But how so? , . Euthym[142] In the economy of Gods Providence, his suffering had its place and aim, and this was to bring out the . in his being healed by the Redeemer (see Rom 11:11 and note). So Lcke:-De Wette denies the interpretation, and refers the saying merely to the view of our Lord to bring out his own practical design, to make use of this man to prove His divine power. But see ch. Joh 11:4, which is strictly parallel.
[142] Euthymius Zigabenus, 1116
Fuente: The Greek Testament
Joh 9:3. , answered) Jesus is wont to answer more plainly to His disciples than to the unbelieving Jews.-, hath sinned) Repeat, that he should be born blind [Human reason delights to draw the conclusion of there being some special fault, from some special misfortune: Luk 13:2; Luk 13:4, Suppose ye, these Galileans-whose blood Pilate mingled with their sacrifices-were sinners above all the Galileans, because they suffered such things? I tell you nay, etc. Or those eighteen on whom the tower of Siloam fell, etc.; Act 28:4, When the barbarians saw the venemous beast hang on-Pauls-hand, they said, No doubt this is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live.-V. g.-, but) Comp. ch. Joh 11:4, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.-, that) The power of God.- , the works) Plural. When one work of God is known, all are known. From His works shine forth the Power, and the Glory, and the Grace of God.
Fuente: Gnomon of the New Testament
Joh 9:3
Joh 9:3
Jesus answered, Neither did this man sin, nor his parents:-A little thought would have convinced them that he could not have been born blind for any sin he had committed. If such an affliction was the result of sin, it must have been the sin of his parents or his ancestors. All affliction comes as the result of sin. But there is such a long line of ancestors before us all guilty of sin, and the lines of transmission may have become so complicated that infirmity and affliction may come upon us as the result of sins of others than our immediate parents transmitted through the law of transmission from parent to child. The meaning is that neither he nor his parents have sinned that brought this blindness upon him. Jesus knew that when discord had been introduced into the world, and mortality had come upon man, that as a result of weakness in the parents the child might be born blind without sin on the part of parents or child. So he says neither has sinned to bring this blindness.
but that the works of God should be made manifest in him.-So this person had not been born blind for either his or for the sins of his parents, but the result would be to manifest the power and glory of God by Jesus healing him. He said he was blind to this end or purpose. We do not understand that he was afflicted just to afford an opportunity of Jesus healing him. Such for examples are given. There is a similar expression. Speaking of the death of Lazarus Jesus said, This sickness is not unto death, but for the glory of God, that the Son of God may be glorified thereby. (Joh 11:4). I do not understand that God directed that this man should be born blind to afford Jesus an opportunity to heal him, nor that Lazarus sickened and died only to give Jesus an opportunity to restore him to life, and so show his power; but in the providence of God these things had happened to these men through the workings of Gods laws. The weaknesses and infirmities of the parents, or the surroundings of the persons, had been such as resulted in blindness to the child. He having been born blind, Jesus used the opportunity presented to open his eyes to show forth the glory of God-his power and kindness-and the power of God made known to the world. This was not a denial of the truth that all suffering and disorder came as the result of sin and violation of the divine law. But this blindness was not the direct result of sins in the parents or the child.
Fuente: Old and New Testaments Restoration Commentary
sinned
Sin. (See Scofield “Rom 3:23”).
Fuente: Scofield Reference Bible Notes
Neither: Job 1:8-12, Job 2:3-6, Job 21:27, Job 22:5-30, Job 32:3, Job 42:7, Ecc 9:1, Ecc 9:2, Luk 13:2-5, Act 28:4
but: Joh 11:4, Joh 11:40, Joh 14:11-13, Mat 11:5, Act 4:21
Reciprocal: Gen 27:1 – dim Job 9:17 – without cause Joh 12:28 – I have Joh 17:4 – finished Act 3:10 – they knew
Fuente: The Treasury of Scripture Knowledge
3
No special act of God had been done to cause this man to be born blind. However, the misfortune will furnish the Lord an opportunity of manifesting divine power. Jesus was always able to turn unfavorable conditions into good account.
Fuente: Combined Bible Commentary
Joh 9:3. Jesus answered, Neither did this man sin, nor his parents: but that the works of God should be made manifest in him. It is obvious at once that Jesus does not deny the presence of sin in the man himself or in his parents: His words must be read in close connection with the question to which they form a reply. The meaning of the whole verse (which is unusually elliptical) may be given thus: Neither did this man sin nor his parents that he should be born blind, but (he was born blind,he is as he is) that the works of God may be manifested in him. Not to suggest or unravel speculative questions, but to present a sphere for the manifestation of the works of God, hath this man borne this infirmity. The last clause of the verse does not simply mean that a miracle is to be wrought on him: in himalike in his physical (Joh 9:6-7) and in his spiritual healing (Joh 9:36-38)the love and grace of God are to be made manifest.
Fuente: A Popular Commentary on the New Testament
Christ’s answer must not be understood absolutely, as if he denied this man and his parents to be guilty of sin, for both he and they had sin enough, not only to deserve temporal blindness, but eternal darkness.
The meaning is, that in afflicting this man, the Lord did not so much respect his or his parents sin, as the manifestation of his own glory, in this miraculous cure. Christ doth not deny but that a man’s own sin, and the sin of his parents, may be the procuring cause of blindness; but that neither the one nor the other was the cause in that man’s case; but that the power and mercy of God might be seen in restoring this man to his sight, therefore was he born blind.
Whence note, 1. That though sin be always the deserving, yet it is not always the procuring cause of affliction.
3. That we seldom think of, or hit upon, any other cause of affliction, but only sin; though the design of God looks beyond the sin of man in afflictions; yet man seldom looks beyond that or thinks of any other design of God in afflicting, but only punishing for sin.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 3
Neither hath this man sinned, nor his parents; that is, as the cause of his blindness.
Fuente: Abbott’s Illustrated New Testament
9:3 Jesus answered, {a} Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.
(a) Christ reasons here as his disciples thought, who presupposed that no diseases came except for the reason of sins: as a result of this he answers that there was another cause of this man’s blindness, and that was in order that God’s work might be seen.
Fuente: Geneva Bible Notes
Neither of the disciples’ options was the reason for this man’s blindness. Rather God had permitted it so He might display His work in this man’s life. It is wrong to conclude that every instance of suffering springs immediately from a particular act of sin. It is also wrong to conclude that God permits every instance of suffering because He intends to relieve it miraculously. Jesus was talking about that particular man’s case. He did not reveal all the reasons for the man’s condition either.
"Only God knows why babies are born with handicaps, and only God can turn those handicaps into something that will bring good to the people and glory to His name." [Note: Ibid.]
Notice the positive viewpoint of Jesus. The disciples viewed the man’s condition as an indication of divine displeasure, but Jesus saw it as an opportunity for divine grace.
There is no punctuation in the Greek text, so it may help to understand Jesus’ meaning to omit the period at the end of Joh 9:3 and to read Joh 9:3-4 as follows. "But that the works of God might be displayed in him, we must work the works of Him who sent Me as long as it is day."