He spat on the ground
The act of spitting may seem unusual, but in the cultural and historical context of the time, saliva was sometimes considered to have healing properties. The Greek word "ptuo" is used here, which simply means to spit. This action by Jesus is significant because it demonstrates His willingness to use the ordinary and humble elements of the earth to perform divine acts. It also reflects His incarnation—God using the physical world to bring about spiritual and physical healing.

made some mud
The Greek word for "mud" is "pelos," which refers to clay or earth. This act of making mud can be seen as a symbolic gesture, reminiscent of God forming man from the dust of the ground in Genesis 2:7. It signifies creation and re-creation, as Jesus is about to restore the man's sight. This creative act points to Jesus' divine nature as the Creator, who has authority over all creation.

and applied it to the man’s eyes
The application of the mud to the man's eyes is a direct and personal act of healing. The Greek word "epichrio" means to anoint or smear, indicating a deliberate and purposeful action. This personal touch from Jesus not only signifies His compassion and willingness to engage with human suffering but also serves as a physical manifestation of His power to heal and transform. In a broader scriptural context, this act can be seen as a metaphor for spiritual enlightenment, as Jesus opens the eyes of the blind, both physically and spiritually.

The details given in this and the next verse are evidently to be regarded as part of the sign. They impressed themselves as such upon the eye-witnesses, and they have been recorded as such for us. We have then to seek their interpretation. At the outset we are met by the undoubted fact that our Lord here made use of means which, in part at least, were natural, and found their place in the ordinary prescriptions of the day. We know from the pages of Pliny, and Tacitus, and Suetonius, that the saliva jejuna was held to be a remedy in cases of blindness, and that the same remedy was used by the Jews is established by the writings of the Rabbis. That clay was so used is not equally certain, but this may be regarded as the vehicle by means of which the saliva was applied. Here, then, as elsewhere, we may recognise the Divine manifested by means of the human, and see the ordinary remedy of every-day life blessed to meet a case that was beyond human power. Physicians had applied such means commonly to cases of post-natal blindness, but congenital blindness had always been regarded as incurable, and no instance to the contrary had ever been heard of (John 9:32). The Great Physician, then, by using the ordinary means, will teach men that the healing powers of nature are His gracious gift, and that they are increased at the Giver's will. Our daily sustenance in health and strength, our restored power after sickness or accident, the whole of ordinary life, which we too commonly connect only with ordinary means, is lifted to the higher region of union with Him in whom we live, and move, and have our being.

Another interpretation sees in the use of clay a symbolism which is to be traced to the first Creation, when man was formed from the dust of the earth. We find this as early as Irenaeus, and it may well, therefore, represent an oral explanation, going back to the days of the Evangelist himself. The thought would be that our Lord will here exercise the same creative power as that which made man, and will complete, by the gift of sight, this man, who had hitherto been maimed and without the chief organ of sense.

The use of means by which the healing power is conveyed is common to this instance with that of the blind man at Bethsaida (Mark 8:22-26), and that of the deaf and dumb man in Decapolis (Mark 7:32-37); while the two blind men in the house (Matthew 9:27-31), and the two blind men at Jericho (Matthew 20:29-34), are touched and receive their sight. The reader is referred to the Notes on these passages of St. Matthew and St. Mark. Here it will be enough to observe that in each case the loss of a channel of communication between the individual man and the outer world is compensated by some special means which may help to assure him of the presence of the true Healer, and may furnish a foundation for his faith and hope. The deaf man cannot hear the tones of a voice that tells of mercy and love, but the touch applied to the ear may in part convey the same gracious truths. The blind man cannot see the look of compassion which others can see, but the saliva or the clay applied to the eye gives force to the word which is heard by the ear. In every case we should remember that the means is chiefly moral, preparing in the sufferer a mental condition which can receive the gift of healing, and that the physical gift is itself regarded as a stage in the spiritual education. The wisest physicians of the body, and the wisest physicians of the soul, have alike sought to follow in the steps of Him who is their common Master. There are conditions of physical disease for which the truest medicines would be faith, and love, and hope--a mind at peace with itself and with God. There are morbid states of spiritual life that have their cause in physical derangement, and would find their truest remedy in the healthy tone of a restored and vigorous body. . . .