He spat on the ground and made clay of the spittle and He anointed the eyes
The blind made to see, and the seeing made blind
I.
We have here OUR LORD UNVEILING HIS DEEPEST MOTIVES FOR BESTOWING AN UNSOUGHT BLESSING. It is remarkable that out of the eight miracles recorded in this Gospel, there is only one in which our Lord responds to a request to manifest His miraculous power; the others are all spontaneous. In the other Gospels He heals sometimes because of the pleading of the sufferer; sometimes because of the request of the compassionate friends or bystanders; sometimes unasked, because His own heart went out to those that were in pain and sickness. But in John’s Gospel, predominantly we have the Son of God, who acts throughout as moved by His own deep heart. That view of Christ reaches its climax in His own profound words about His own laying down of His life: “I came forth from the Father, and am come into the world. Again, I leave the world and go unto the Father.” So, not so much influenced by others as deriving motive and impulse and law from Himself, He moves upon earth a fountain and not a reservoir, the Originator and Beginner of the blessings that He bears. Thus, moved by sorrow, recognizing in man’s misery the dumb cry for help, seeing in it the opportunity for the manifestation of the higher mercy of God; taking all evil to be the occasion for a brighter display of the love and the good which are Divine; feeling that His one purpose on earth was to crowd the moments with obedience to the will, and with the doing of the works of Him that sent Him; and possessing the sole and strange consciousness that from His person streams out all the light which illuminates the world--the Christ pauses before the unconscious blind man, and looking upon the poor, useless eyeballs, unaware how near light and sight stood, obeys the impulse that shapes His whole life. “And when He had spoken thus” proceeds to the strange cure.
II. So we come, in the next place, to consider CHRIST AS VEILING HIS POWER UNDER MATERIAL MEANS. This healing by material means in order to accommodate Himself to the weak faith which He seeks to evoke, and to strengthen thereby, is parallel, in principles, to His own incarnation, and to His appointment of external rites and ordinances. Baptism, the Lord’s Supper, a visible Church, outward means of worship, and so on, all these come under the same category. There is no life nor power in them except His will works through them, but they are crutches and helps for a weak and sense-bound faith to climb to the apprehension of the spiritual reality. It is not the clay, it is not the water, it is not the Church, the ordinances, the outward worship, the form of prayer, the Sacrament--it is none of these things that have the healing and the grace in them. They are only ladders by which we may ascend to Him.
III. Then, still farther, WE HAVE HERE OUR LORD SUSPENDING HEALING ON OBEDIENCE. “Go and wash.” As He said to the impotent man: “Stretch forth thine hand”; as He said to the paralytic in this Gospel: “Take up thy bed and walk”; so here He says, “Go and wash.” And some friendly hand being stretched out to the blind man, or he himself feeling his way over the familiar path, he comes to the pool and washes, and returns seeing. There is, first, the general truth that healing is suspended by Christ on the compliance with His conditions. He does not simply say to any man, Be whole. He could and did say so sometimes in regard to bodily healing. But He cannot do so as regards the cure of our blind souls. To the sin-sick and sin-blinded man He says, “Thou shalt be whole, if”--or “I will make thee whole, provided that”--what?--provided that thou goest to the fountain where He has lodged the healing power. The condition on which sight comes to the blind is compliance with Christ’s invitation, “Come to Me; trust in Me; and thou shalt be whole.” Then there is a second lesson here, and that is, Obedience brings sight. “If any man will do His will he shall know of the doctrine.” Are there any of you groping in darkness, compassed about with theological perplexities and religious doubts? Bow your wills to the recognized truth. He who has made all his knowledge into action will get more knowledge as soon as he needs it. “Go and wash; and he went, and came seeing.”
IV. And now, lastly, we have here our LORD SHADOWING HIS HIGHEST WORK AS THE HEALER OF BLIND SOULS. The blind man stands for an example of honest ignorance, knowing itself ignorant, and not to be coaxed or frightened or in any way provoked to pretending to knowledge which it does not possess, firmly holding by what it does know, and because conscious of its little knowledge, therefore waiting for light and willing to be led. Hence he is at once humble and sturdy, docile and independent, ready to listen to any voice which can really teach, and formidably quick to prick with wholesome sarcasm the inflated claims of mere official pretenders. The Pharisees, on the other hand, are sure that they know everything that can be known about anything in the region of religion and morality, and in their absolute confidence in their absolute possession of the truth, in their blank unconsciousness that it was more than their official property and stock-in-trade, in their complete incapacity to discern the glory of a miracle which contravened ecclesiastical proprieties and conventionalities, in their contempt for the ignorance which they were responsible for and never thought of enlightening, in their cruel taunt directed against the man’s calamity, and in their swift resort to the weapon of excommunication of one whom it was much easier to cast out than to answer, are but too plain a type of a character which is as ready to corrupt the teachers of the Church as of the synagogue. (A. Maclaren, D. D.)
The use of means
Our Lord would teach us, by His peculiar mode of proceeding here, that He is not tied to any one means of doing good, and that we may expect to find variety in His methods of dealing with souls as well as with bodies. May He not also wish to teach us that He can, when He thinks fit, invest material things with an efficacy which is not inherent in them? We are not to despise Baptism and the Lord’s Supper, because water, bread, and wine are mere material elements. To many who use them, no doubt they are nothing more than mere material things, and never do them the slightest good. But to those who use the sacraments rightly, worthily, and with faith, Christ can make water, bread, and wine, instruments of doing real good. He that was pleased to use clay in healing a blind man may surely use material things, if He thinks fit, in His own ordinances. The water in Baptism, and the bread and wine in the Lord’s Supper, while they are not to be treated as idols, ought not to be treated with irreverence and contempt. It was, of course, not the clay that healed the blind man, but Christ’s word and power. Nevertheless the clay was used. So the brazen serpent in itself had no medicinal power to cure the bitten Israelites. But without it they were not cured. The selection of clay for anointing the blind man’s eyes is thought by some to be significant, and to contain a possible reference to the original formation of man out of the dust. He that formed man with all his bodily faculties out of the dust could easily restore one of those lost faculties, even sight, when He thought fit. He that healed these blind eyes with clay was the same Being who originally formed man out of the clay. (Bp. Ryle.)
The use of common agencies
This cure is distinguished from most others by the careful use in it of intermediate agencies. Christ does not merely speak the word; there is a process of healing, and the use of these agencies is part of the sign to which St. John wishes to draw our attention. If the other signs testified that there is an invisible power at work in all the springs of our life--that there is a Fountain of life from which these springs are continually renewed--did not this testify that there is a potency and virtue in the commonest things; that God has stored all nature with instruments for the blessing and healing of His creatures? The mere miracle worker who draws glory to himself wishes to dispense with these things lest he should be confounded with the ordinary physician. The Great Physician, who works because His Father works, puts an honour on earth and water as well as upon all art which has true observation and knowledge for its basis. He only distinguishes Himself from other healers by showing that the source of their healing and renovating power is in Him. We have put our faith and our science at an immeasurable distance from each other. May not the separation lead to the ruin of both. (F. D. Maurice, M. A.)
The meaning of Christ’s action
Jesus would not try weak faith too sternly. Just as you would not give a little child the moral law in all its baldness and harshness to keep, but first sweeten the way of obedience by little rewards and promises which become helps to the doing of right, so the kindly Healer of all deals with the people, who were as little children in faith and spiritual insight. He knew a medicinal value was attributed to saliva for diseases of the eye. It was a little harmless giving way to superstition to let the man have the help of his old belief, such as it was. If you could heal a child’s hurt by the magic of a word, the child would not feel half as cured as if you had applied some salve. Jesus applies harmless salve that the man might be helped to believe by having something external done to him. Your straitlaced dogmatists will never see the kindly spirit of such action as this. They would see the man blind all his days before they would “pander” to such notions. Theirs are the unkindly hands which try to make the child climb to heaven by, first of all knocking down the ladders of childish fancy which its untaught thinking has reared, instead of fixing their ladder to the end of the child’s. Jesus is more kindly reasonable. He does not attempt to argue the notion out of the man’s mind. He simply lets it alone, and helps the man through his grandmotherly beliefs to healing, and finally to a strong faith in the Divine power. If my child believed that the Heavenly Father came down to the park every night to wrap up the birds in their nests I would not destroy that idea of Providence till I could graft a richer one upon it. Let us learn the Christlike lesson of being weak to the weak and ignorant to the ignorant. (E. H. Higgins.)
The way of faith criticised by the world
It meets with many modern criticisms. In the first place, the mode of cure seems very eccentric. Spat and made clay with the spittle and the dust! Very singular! Very odd! Thus odd and singular is the gospel in the judgment of the worldly wise. “Why,” saith one, “it seems such a strange thing that we are to be saved by believing.” Men think it so odd that fifty other ways are invented straightway. Though the new methods are not one of them worth describing, yet everybody seems to think that the old-fashioned way of “Believe on the Lord Jesus Christ” might have been greatly improved upon. (C. H. Spurgeon.)
The way of faith glorifies Christ
Suppose, instead thereof, He had put His hand into His pocket and had taken out a gold or ivory box, and out of this box He had taken a little crystal bottle. Suppose He had taken out the stopper, and then had poured a drop on each of those blind eyes, and they had been opened, what would have been the result? Everybody would have said, “What a wonderful medicine! I wonder what it was! How was it compounded? Who wrote the prescription? Perhaps He found the charm in the writings of Solomon, and so He learned to distil the matchless drops.” Thus you see the attention would have been fixed on the means used, and the cure would have been ascribed to the medicine rather than to God. Our Saviour used no such rare oils or choice spirits, but simply spat and made clay of the spittle; for He knew that nobody would say, “The spittle did it,” or “It was the clay that did it.” No, if our Lord seems to be eccentric in the choice of means, yet is He eminently prudent. (C. H. Spurgeon.)
