Translated by Qwen who notes: St Bede the Venerable's (c. 673-735) exegesis is characterized by its clarity, dependence on the Church Fathers, especially Augustine's Tractates on John, which he adapted, abbreviated, and harmonized for an Anglo-Saxon audience. The text exhibits characteristic features of early medieval exegesis:
- Allegorical interpretation: The blind man = the human race; the clay = the Incarnation; Siloe = Baptism.
- Moral application: The call to work while it is day; the warning against spiritual pride.
- Patristic synthesis: Bede rarely innovates but faithfully transmits and clarifies the thought of Augustine, Gregory the Great, and other Fathers.
St. Bede the Venerable: Commentary on the Gospel of John, Chapter 9
Introduction
"After the Lord had gone out from the temple of the Jews, let us hear what He did among the people of the nations—indeed, of the whole human race."
Jn 9:1:
For the Evangelist follows and says: "And passing by, He saw a man blind from birth."
Those things which our Lord Jesus Christ did—both wondrous and marvelous—are both works and words: works because they were done, words because they are signs. If therefore we consider what this which was done signifies, this blind man is the human race. For this blindness happened in the first man through sin, from whom we all have drawn our origin—not only of death but also of iniquity.
For if blindness is unbelief, and illumination is faith, what faithful person did Christ find when He came? Therefore the Evangelist says concerning Christ: "And passing by." For Christ passes by and does not stand in the way of our sins, just as the Lord Himself says in a certain parable. For the Samaritan came "along the way" (Luke 10:33), who came to heal the wounded half-dead man; by passing by, He illuminates the blind man. He who is said to be wounded in the parable, here, in the actual event, is illuminated as a blind man.
Therefore He saw a man blind—not just any blind man, but blind from birth. For all men, except Him alone who was born of the Virgin, were born blind with original sin—that is, with sin—which they drew from the sinful root of the first parent.
Jn 9:2:
"His disciples asked Him: Rabbi…" You know that Rabbi means Magister (Teacher). They called Him Teacher because they desired to learn. For they proposed a question to the Lord as to a teacher.
Jn 9:2 cont., Jn 9:3:
"Who has sinned, this man or his parents?" Jesus answered: "Neither has this man sinned, nor his parents, that he should be born blind."
What is this that He said? If no man is without sin, were the parents of this blind man without sin? Was he himself born without original sin, or by living had he added nothing to it? If therefore both his parents had sin, and this man had sin, why did the Lord say: "Neither has this man sinned, nor his parents," unless He answered regarding the matter about which He was asked—why he was born blind?
For his parents had sin, but it was not by that sin that he was born blind. If therefore it was not by the sin of the parents that he was born blind, why was he born blind? Hear the Teacher teaching. He seeks one who believes, that He may make him understanding. He gives the reason why that blind man was born:
"Neither has this man sinned," He says, "nor his parents. But that the works of God should be made manifest in him." Not [merely] what I am about to do in this one blind man, but that it might be manifested what is to be done by Me in the blindness of the whole human race.
Jn 9:4:
Then He added, following: "I must work the works of Him that sent Me, while it is day." Remember how He gives all glory to Him from whom He is, because He has the Son who is from Him; He Himself has not one from whom He is.
What are the works of the Lord, for which the Son of God came into the world, unless to illuminate the blindness of the human race, to heal whatever is wounded, to seek whatever is lost, to reform whatever is deformed?
But what is this that He said: "I must work the works of Him that sent Me, while it is day. For the night comes, in which no man can work"? It is certain that the Lord commemorated an expressed and defined day in this place: Himself, that is, the light of the world.
Jn 9:5:
"As long as," He says, "I am in this world, I am the light of the world." Therefore He Himself works. But as long as He is in this world? Do we think, brothers, that He was here then, and now is not here? If we think this, then already after the ascension that night has come.
What is this that He says to His disciples, ascending into heaven: "Behold, I am with you all days, even to the consummation of the world" (Matthew 28:20)? He who was then in the world by bodily presence, is now present everywhere in the world by divine power.
We have heard of the day; let us hear what this night is. What therefore? What shall we say about this night? When will it be, when no one will be able to work? This night will be of the impious; this night will be of those to whom it will be said at the end: "Depart into the eternal fire, which was prepared for the devil and his angels" (Matthew 25:41). But even the night is said [to be] not flame, not fire. Hear that it is also night: Concerning a certain servant it is said: "Bind his hands and feet, and cast him into the outer darkness" (Matthew 22:13).
Therefore let man work, lest he be overtaken by that night in which no one can work. Now is the time that faith may work through love. And if we work now, this is the day, this is Christ. Hear Him promising, and do not reckon Him absent: "Behold, I am with you all days, even to the consummation of the world." For there will be the night where no one can work, but [only] receive what he has worked. One thing is the time of working, another of receiving; for He will render to each one according to his works (Romans 2:6).
Let us hear with attentive mind the Apostle exhorting us to work while we have time. For he says: "While we have time, let us work good" (Galatians 6:10).
What therefore Christ said, admonishing the good, terrifying the bad, we have heard; but let us see what He did.
Jn 9:6-7: "When He had said these things, He spat on the ground, and made clay of the spittle, and spread the clay upon the eyes of the blind man, and said to him: Go, wash in the pool of Siloe (which is interpreted, Sent). He went therefore, and washed, and came seeing."
What the Lord did is clear: for illumination was made in the blind man, but a great mystery is commended in the human race. He spat on the earth, of saliva He made clay, because the Word was made flesh. And He anointed the eyes of the blind man. He was anointed and did not yet see. He sends him to the pool which is called Siloe.
Moreover, it pertained to the Evangelist to commend to us the name of this pool, and he says: "Which is interpreted 'Sent.'" Now you recognize who is the Sent: unless He had been sent, no one of us would have been released from iniquity. Therefore he washed his eyes in that pool which is interpreted 'Sent'; he was baptized in Christ.
If therefore when He in a certain way baptized him in Himself, then He illuminated him; when He anointed him, perhaps He made him a catechumen.^[1] The depth of so great a sacrament can indeed be expounded and treated in one way and another, but let this suffice for your charity:
The catechumen is anointed—that is, he is taught that he may believe in Christ;
He is sent to the pool of Baptism that he may be illuminated, that he may recognize the true light, that he may receive remission of sins, that from a son of wrath he may be made a Son of God;
And having been illuminated, he may come to preach Christ.
Jn 9:8-9:
"Therefore the neighbors and they who had seen him before, because he was a beggar, said: Is not this he that sat and begged? Some said: This is he. But others said: No, but he is like him." His eyes having been opened had changed his countenance. "But he said: I am he." A grateful voice, lest he be condemned as ungrateful.
Jn 9:10-11:
"They said therefore to him: How were thy eyes opened? He answered: That man who is called Christ made clay and anointed my eyes, and said to me: Go to the pool and wash. And I went, and washed, and I see."
Behold, he has been made a herald of grace; behold, he evangelizes, he confesses, seeing. That blind man was confessing the light, and the heart of the impious was being gnashed, because they did not have in their heart what he already had in his face.
Jn 9:12:
"They said to him: Where is He? He said: I know not." In these words his mind was still like one anointed, not yet seeing. But let us suppose, brothers, as if he had that anointing in his mind: He preaches, and does not know whom he preaches.
Jn 9:13-16:
"They bring him to the Pharisees, who had been blind. Now it was the Sabbath when Jesus made the clay, and opened his eyes. Again therefore the Pharisees asked him how he had seen. But he said: He put clay upon my eyes, and I washed, and I see."
"Therefore some of the Pharisees said"—not all, but some, for already some were being anointed—"What therefore did they say, neither seeing nor anointed?"
"This man is not from God, who keeps not the Sabbath." He rather was keeping it, who was without sin. For spiritual Sabbath is this: not to have sin. Finally, brothers, God admonishes this when He commends the Sabbath: "You shall do no servile work" (Leviticus 23:8). These are the words of God commending the Sabbath: "You shall do no servile work." Now inquire of the preceding lessons what is servile work, and hear the Lord: "Everyone who commits sin is a servant of sin" (John 8:34). But these, neither seeing nor anointed as I said, were observing the Sabbath carnally, violating it spiritually.
"Others said: How can a man that is a sinner do such signs?" Behold, there are anointed ones. And there was a schism among them. That day was divided between light and darkness.
Jn 9:17:
"Therefore they say to the blind man again: What sayest thou of him that hath opened thy eyes? What do you think of Him? What do you esteem? What do you judge?" They were seeking how they might calumniate the man, that he might be cast out from the synagogue, but found by Christ. But he constantly expressed what he felt. For he said: "Because He is a prophet."
Still indeed anointed in heart, not yet does he confess the Son of God, nor yet does he lie. The Lord Himself says concerning Himself: "A prophet is not without honor, save in his own country" (John 4:44).
Jn 9:18-21:
"Therefore the Jews did not believe concerning him, that he had been blind and had received his sight, until they called the parents of him that had received his sight"—and they asked them, saying: "Is this your son, who you say was born blind? How then does he now see?"
"His parents answered them, and said: We know that this is our son, and that he was born blind. But how he now sees, we know not; or who has opened his eyes, we know not."
"Ask him: he is of age; let him speak for himself." We know indeed that he is our son, but we would justly be compelled to speak for an infant because he himself could not speak for himself. Long ago he spoke; now he sees. We know him blind from birth; we see him speaking now, seeing now. Ask him yourselves that you may be instructed.
Jn 9:22:
"These things his parents said, because they feared the Jews." For the Jews had already conspired together, that if any man should confess Him to be Christ, he should be put out of the synagogue. It was already an evil to be put out of the synagogue: they were casting out, but Christ was receiving.
Jn 9:23-24:
"Therefore his parents said, because he is of age, ask him." They called therefore again the man who had been blind, and said to him: "Give glory to God."
What is "Give glory to God"? Deny what you have received. This plainly is not to give glory to God, but rather to blaspheme God. "Give," they say, "glory to God. We know that this man is a sinner."
Jn 9:25-26:
"Therefore he said: If He is a sinner, I know not. One thing I know: that whereas I was blind, now I see."
"They said therefore to him: What did He do to thee? How did He open thy eyes?" And he, now indignant against the hardness of the Jews, and from blind [now] seeing, not bearing the blind, answered them.
Jn 9:27:
"I have told you already, and you have heard; why do you wish to hear again? Will you also wish to become His disciples?" What is "Will you also?" Unless: "Because I already am. Will you also wish [to become His disciples]?" I already see, but I do not see you seeing.
Jn 9:28:
"And they reviled him, and said: Be thou His disciple." May such a curse be upon us and upon our children! For it is a curse if you examine the heart, not if you weigh the words.
Jn 9:29 "We know that God spoke to Moses." Would that you knew that God spoke to Moses; thus you would know that through Moses God was predicted. For you have the Lord saying: "If you believed Moses, you would believe also Me; for he wrote of Me" (John 5:46). Do you then follow the servant and turn your back against the Lord? But you do not even follow the servant; for through him you would be led to the Lord.
Jn 9:30-31:
"That man answered, and said to them: Why, herein is a marvelous thing, that you know not from whence He is, and He has opened my eyes. But we know that God does not hear sinners; but if any man be a lover of God, and does His will, Him He hears."
Still anointed he speaks. For God hears sinners also. If indeed God did not hear sinners, in vain would that publican, casting his eyes to the earth and striking his breast, say: "God, be merciful to me a sinner" (Luke 18:13). And by this confession he merited justification, just as this blind man [merited] illumination.
But sinners must wash their heart with the tears of penitence, that they may be heard, and it may be made—and it will be made—in their hearts what was made in the face of this blind man; and they may feel that God hears them, who came into this world that He might save sinners.
Jn 9:32-33:
"Since the world began was it not heard that any man opened the eyes of one born blind. Unless this man were from God, he could do nothing."
Freely and constantly he confessed the truth. For these things which were done by the Lord, by whom could they be done unless by God? Or when could such things be done by the disciples, unless the Lord dwelt in them?
Jn 9:34:
"They answered, and said to him: You were wholly born in sins." What is "wholly"? With eyes closed. But He who opened the eyes saves the whole man also; He who gave illumination in the face will give resurrection in the heart.
"You were wholly born in sins, and do you teach us?" And they cast him out. They themselves had made him a teacher; they themselves had asked so many times that they might learn; and ungrateful, they cast out the teacher. But as I said long ago, brothers: they cast out, the Lord receives; indeed more, because he was expelled, he was made a Christian.
Certainly he was cast out from the synagogue. Jesus heard, and found him, and said to him:
Jn 9:35-36:
"Do you believe in the Son of God?" And he: "Who is He, Lord, that I may believe in Him?" He was seeing and not seeing: he was seeing with eyes, but not yet with heart. The Lord says to him: "And you have seen Him"—when you were illuminated, that is, with eyes—"and He who speaks with you, He it is."
Therefore when Jesus heard that they had cast him out, and when He had found him, He said to him: "Do you believe in the Son of God?" Now He washes the face of his heart. He answered, and said, as if still anointed: "Who is He, Lord, that I may believe in Him?"
Jn 9:37:
"And Jesus said to him: And you have seen Him, and He who speaks with you, He it is." Then prostrate, he adored Him. Now he washes the face of his heart. Finally, now with the face of his heart washed and his conscience cleansed, recognizing Him—not only the Son of Man, which he had believed before, but now also the Son of God, whom he saw—he says:
Jn 9:38 "I believe, Lord." But it is little to say "I believe." Do you wish to see what kind of faith he believes? "Falling down, he adored Him." If he had not believed Him to be the Son of God, whom he saw, he would by no means have adored Him.
Therefore, O sinners, press upon prayers; confess your sins; pray that they may be blotted out; pray that they may be diminished; pray that as you advance, they themselves may fail. Nevertheless, do not despair, and pray, even [you who are] sinners. For who has not sinned? Begin with the priests: to priests it was said: "First offer sacrifices for your own sins, and thus for the people" (Ezekiel 9:7; Hebrews 7:27).
Jn 9:39:
"And Jesus said: For judgment I have come into this world, that they who see not, may see; and they who see, may become blind."
What is this that He says: "For judgment I have come into this world," when in another place He says: "For I came not to judge the world" (John 12:47)? Unless because one thing is the judgment of discernment, another is the judgment of damnation, concerning which the Lord Himself says elsewhere: "He who does not believe in Me is already judged" (John 3:18)—that is, damned.
For here in this place, as is clear in the following words, He signifies the judgment of discernment, while He says: "That they who see not, may see." What is this: that they who do not see, may see? Those who confess that they do not see, and seek a physician that they may see.
"And they who see, may become blind." What is this: that they who see, may become blind? Those who think they see, and do not seek a physician, but remain in their blindness.^[2] Therefore He called this discernment "judgment," because it discerns the humble from the proud, believers from non-believers, those seeking a physician from those who disdain to seek a physician.
O Lord, You have come that they who see not may see: rightly, because You are light; rightly, because You are day; rightly, because You free men from darkness. Let every soul receive this; let every soul understand, that they may not remain in darkness, but be illuminated by Him who illuminates every man coming into this world (John 1:9).
Jn 9:40:
"Therefore, some of the Pharisees, having been moved by these words, said to Him: Are we blind also?" Let them hear now what it was that was moving them: "And they who see, may become blind."
Jn 9:41:
"Jesus said to them: If you were blind, you would not have sin." Since blindness itself is sin: "If you were blind"—that is, if you were to perceive yourselves to be blind, if you were to call yourselves blind, and run to the physician—"if therefore you were thus blind, you would not have sin."
"But now, because you say: We see, your sin remains." Why? Because saying "We see," you do not seek the physician; in your blindness you remain.
Footnotes
1. This reflects the early Church's catechumenate: the pre-baptismal anointing with oil (signifying instruction and preparation) followed by Baptism itself (illumination). Bede sees the blind man's journey—being anointed with clay, then sent to wash in Siloe—as an allegory of Christian initiation: catechesis followed by Baptism.
2. Augustine, Tractate 44 on John, n. 13: "What is 'that they who see not, may see'? Those who do not see themselves and seek a physician that they may see. What is 'that they who see, may become blind'? Those who think they see and do not seek a physician that they may remain in their blindness. Therefore He called this distinction judgment."
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