John 9:8
At this, his neighbors and those who had formerly seen him begging began to ask, "Isn't this the man who used to sit and beg?"
Then the neighbors
The word "neighbors" in this context refers to those living in close proximity to the man who was healed. In the Greek, the term used is "γείτονες" (geitones), which implies not just physical proximity but also a sense of community and familiarity. In ancient Jewish culture, neighbors were integral to one's social identity and support system. This highlights the communal nature of life in biblical times, where one's actions and transformations were closely observed and discussed by those around them.

and those who had formerly seen him begging
The phrase "formerly seen him begging" indicates a past continuous action, suggesting that the man was well-known in his community for his condition. The Greek word "προαιτέω" (proaiteo) implies a habitual action, emphasizing the man's previous state of dependency and helplessness. This sets the stage for the miraculous nature of his healing, as it was a well-established fact among the people that he was blind and a beggar. The transformation is not just physical but also social, as he moves from a position of marginalization to one of attention and curiosity.

began to ask
The act of asking here is significant. The Greek word "λέγω" (lego) is used, which means to speak or say. This implies a verbal expression of curiosity and perhaps skepticism. In the cultural context, asking questions was a way to seek understanding and verify truth. The neighbors' questioning reflects a natural human response to witnessing something extraordinary and challenges their preconceived notions about the man's identity and capabilities.

Isn’t this the man
This phrase indicates a moment of recognition and doubt. The Greek construction "Οὐχ οὗτός ἐστιν" (Ouch houtos estin) suggests a rhetorical question, expecting a positive answer. It reflects the neighbors' struggle to reconcile the man's past identity with his present state. This moment of recognition is crucial as it underscores the transformative power of Jesus' miracles, which often left witnesses grappling with the implications of such divine intervention.

who used to sit and beg?
The description "used to sit and beg" paints a vivid picture of the man's former life. The Greek verb "καθήμαι" (kathēmai) means to sit, implying a stationary, passive existence. Begging was a common plight for the disabled in ancient times, as there were limited means of support for those unable to work. This phrase encapsulates the man's previous life of dependency and social invisibility. The transformation brought about by Jesus' healing is not just physical but also restores the man's dignity and agency, challenging societal norms and expectations.

Persons / Places / Events
1. The Blind Man
Previously blind from birth, he is the central figure in this chapter, having been healed by Jesus.

2. Neighbors
These are the people who lived near the blind man and were familiar with his condition and lifestyle.

3. Begging
The act of seeking alms, which was the blind man's means of survival before his healing.

4. Jesus
Although not directly mentioned in this verse, He is the one who performed the miracle of healing the blind man.

5. Jerusalem
The city where this event takes place, a significant location in Jesus' ministry.
Teaching Points
Recognition of Transformation
The neighbors' questioning highlights the visible transformation that occurs when Jesus intervenes in a person's life. As believers, our lives should reflect the change Christ has made in us.

Witnessing to Others
The healed man's life became a testimony to those around him. We should be prepared to share our testimony of what Jesus has done in our lives, pointing others to Him.

Skepticism and Faith
The neighbors' doubt reflects a common human response to miraculous change. We must be prepared to address skepticism with faith and truth.

Identity in Christ
The blind man's identity was transformed from a beggar to a witness of Christ's power. Our identity should be rooted in who we are in Christ, not in our past or circumstances.

Community and Change
The community's reaction to the man's healing shows the impact of personal transformation on those around us. Our faith journey can influence and inspire our community.
Bible Study Questions
1. How does the transformation of the blind man challenge us to reflect on the changes Jesus has made in our own lives?

2. In what ways can we use our personal testimonies to witness to our neighbors and community?

3. How should we respond to skepticism or doubt from others when we share about the work of Christ in our lives?

4. What does this passage teach us about finding our identity in Christ rather than in our past or current circumstances?

5. How can the change in our lives as believers impact our community, and what steps can we take to ensure it is a positive influence?
Connections to Other Scriptures
John 9:1-7
Provides the context of the miracle where Jesus heals the blind man, emphasizing the power and compassion of Christ.

Acts 3:1-10
Similar to the healing of the blind man, Peter and John heal a lame man, leading to amazement and questioning by the onlookers.

Mark 10:46-52
The healing of Bartimaeus, another blind man, showing Jesus' consistent compassion and power to heal.

Isaiah 35:5
Prophecy about the Messiah opening the eyes of the blind, fulfilled in Jesus' ministry.
Characteristics of BlindnessM. G. Pearse.John 9:1-25
Characteristics of the MiracleBp. Ryle.John 9:1-25
Christ and the Blind ManDe Witt S. Clark.John 9:1-25
Christ and the Blind ManBoston HomiliesJohn 9:1-25
Christ's Sight of SinnersC. H. Spurgeon.John 9:1-25
Congenital BlindnessL. W. Bacon, D. D.John 9:1-25
General Remarks on the MiracleW. H. Van Doren, D. D.John 9:1-25
Instances of BlindnessJohn 9:1-25
Jesus and the Blind ManS. S. TimesJohn 9:1-25
Jesus and the Blind ManSermons by the Monday ClubJohn 9:1-25
Miracle AuthenticatedJ. J. Van Oosterzee, D. D.John 9:1-25
Opening the Eyes of One Blind from His BirthJohn 9:1-25
Spiritual BlindnessJohn 9:1-25
The Compassion of ChristJ. Trapp.John 9:1-25
The Healing of the Man Born BlindW. Kirkman.John 9:1-25
The History of the Man Who was Born BlindJ. P. Lange, D. D.John 9:1-25
The Light of the WorldChristian AgeJohn 9:1-25
The Opening of the Eyes of a Man Born BlindW. M. Taylor.John 9:1-25
The Saviour and the SuffererJ. L. Hurlbut.John 9:1-25
Types of Character in Relation to ChristD. Thomas D. D.John 9:1-25
The Passage of a Soul from Darkness into LightJ.R. Thomson John 9:1-41
Blindness a Talent to be Used for God's GloryJohn 9:2-8
Blindness Leading to Spiritual SightJohn 9:2-8
Blindness not JudgmentJ. F. B. Tinling, B. A.John 9:2-8
Christ and the Blind ManHistory, Prophecy, and GospelJohn 9:2-8
Christ's Explanation of SufferingC. Vince.John 9:2-8
Explanations of the Disciples' QuestionBishop Ryle.John 9:2-8
Origin of EvilR. Cecil, M. A.John 9:2-8
Our Proper Attitude Towards MysteriesT. Arnold, D. D.John 9:2-8
Suffering: its Causes and PrivilegesJ. W. Diggle, M. A.John 9:2-8
The Blind Man's Eyes Opened; Or, Practical ChristianityC. H. Spurgeon.John 9:2-8
The Purpose of Chronic SufferingC. S. Robinson, D. D.John 9:2-8
What the Master and What the Disciples SawM. G. Pearse.John 9:2-8
Converts Must Testify of ChristC. H. Spurgeon.John 9:8-13
How Christian Lost His BurdenJ. Bunyan.John 9:8-13
I am the Man MyselfStevens, History of Methodism.John 9:8-13
Jesus All in All to New ConvertsC. H. Spurgeon.John 9:8-13
The Change Effected in the ManBishop Hall.John 9:8-13
Types of Character in Relation to Christ's WorkD. Thomas, D. D.John 9:8-13
We Ought Boldly to Confess GhostC. H. Spurgeon.John 9:8-13
People
Jesus, Disciples
Places
Jerusalem, Siloam
Topics
Aforetime, Asking, Beg, Beggar, Begged, Begging, Blind, Familiar, Formerly, Got, Isn't, Money, Neighbors, Neighbours, Object, Previously, Sat, Saying, Seeing, Sit, Sitting, Street
Dictionary of Bible Themes
John 9:8

     5230   beggars

John 9:1-16

     5381   law, letter and spirit
     7430   Sabbath, in NT

John 9:1-34

     7505   Jews, the

John 9:1-41

     8442   good works

John 9:8-11

     8497   witnessing, approaches

Library
June 13 Evening
Dost thou believe on the Son of God?--JOHN 9:35. Who is he, Lord, that I might believe on him? The brightness of his glory, and the express image of his person.--The blessed and only Potentate, the King of kings, and Lord of lords; who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.--I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is
Anonymous—Daily Light on the Daily Path

February 9 Evening
The night cometh when no man can work.--JOHN 9:4. Blessed are the dead which die in the Lord, . . . they . . . rest from their labours; and their works do follow them.--There the wicked cease from troubling; and there the weary be at rest.--Samuel said to Saul, Why hast thou disquieted me, to bring me up? Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.--The dead praise not the Lord, neither any
Anonymous—Daily Light on the Daily Path

August 24 Evening
I must work the works of him that sent me, while it is day.--JOHN 9:4. The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat.--He that watereth shall be watered. My meat is to do the will of him that sent me, and to finish his work. Say not ye, There are yet four months, and then cometh harvest: behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. And he that reapeth receiveth wages, and gathereth fruit
Anonymous—Daily Light on the Daily Path

One Metaphor and Two Meanings
'I must work the works of Him that sent Me, while it is day: the night cometh when no man can work.'--JOHN ix. 4. 'The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.'--ROMANS xiii. 12. The contrast between these two sayings will strike you at once. Using the same metaphors, they apply them in exactly opposite directions. In the one, life is the day, and the state beyond death the night; in the other, life is the night,
Alexander Maclaren—Expositions of Holy Scripture

The Sixth Miracle in John's Gospel --The Blind Made to See, and the Seeing Made Blind
'When Jesus had thus spoken, He spat on the ground, and made clay of the spittle, and He anointed the eyes of the blind man with the clay, 7. And said unto him, Go, wash in the Pool of Siloam, (which is by interpretation, Sent). He went his way, therefore, and washed, and came seeing.'--JOHN ix. 6, 7. The proportionate length at which this miracle and its accompanying effects are recorded, indicates very clearly the Evangelist's idea of their relative importance. Two verses are given to the story
Alexander Maclaren—Expositions of Holy Scripture

What Think Ye of Christ?
Matthew 22:42 -- "What think ye of Christ?" When it pleased the eternal Son of God to tabernacle among us, and preach the glad tidings of salvation to a fallen world, different opinions were entertained by different parties concerning him. As to his person, some said he was Moses; others that he was Elias, Jeremias, or one of the ancient prophets; few acknowledged him to be what he really was, God blessed for evermore. And as to his doctrine, though the common people, being free from prejudice, were
George Whitefield—Selected Sermons of George Whitefield

The Brevity of Life.
"I must work the works of Him that sent Me, while it is day: the night cometh."--ST. JOHN ix. 4. There are few things more commonly disregarded by us in our early years than the brevity of our life through all its successive stages, and the fleeting nature of its opportunities. In childhood we are almost entirely unconscious of both these characteristics of life. Indeed, it would hardly be natural if it were otherwise. That reflective habit which dwells upon them is the result of our experience,
John Percival—Sermons at Rugby

On the Words of the Gospel, John ix. 4 and 31, "We must Work the Works of Him that Sent Me," Etc. Against the Arians. And
1. The Lord Jesus, as we heard when the Holy Gospel was being read, opened the eyes of a man who was born blind. Brethren, if we consider our hereditary punishment, the whole world is blind. And therefore came Christ the Enlightener, because the devil had been the Blinder. He made all men to be born blind, who seduced the first man. Let them run to the Enlightener, let them run, believe, receive the clay made of the spittle. The Word is as it were the spittle, the Flesh is the earth. Let them wash
Saint Augustine—sermons on selected lessons of the new testament

On the Same Lesson of the Gospel, John ix. , on the Giving Sight to the Man that was Born Blind.
1. We have heard the lesson of the Holy Gospel which we are in the habit of hearing; but it is a good thing to be reminded: good to refresh the memory from the lethargy of forgetfulness. And in fact this very old lesson has given us as much pleasure as if it were new. Christ gave sight to one blind from his birth; why do we marvel? Christ is the Saviour; by an act of mercy He made up that which He had not given in the womb. Now when He gave that man no eyes, it was no mistake of His surely; but a
Saint Augustine—sermons on selected lessons of the new testament

A Pressed Man Yielding to Christ
"Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on he Son of God? He answered and said, Who is he, Lord, that I might believe on him? And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. And he said, Lord, I believe. And he worshipped him."--John 9:35-38. D LAST Sabbath morning,[9]* I spoke to you concerning one who was impressed into the King's service. That was Simon, the Cyrenian, who was compelled to bear
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 46: 1900

Contention Over the Man Born Blind.
(Jerusalem.) ^D John IX. 1-41. [Some look upon the events in this and the next section as occurring at the Feast of Tabernacles in October, others think they occurred at the Feast of Dedication in December, deriving their point of time from John x. 22.] ^d 1 And as he passed by, he saw a man blind from his birth. [The man probably sought to waken compassion by repeatedly stating this fact to passers-by.] 2 And his disciples asked him, saying, Rabbi, who sinned, this man, or his parents, that he should
J. W. McGarvey—The Four-Fold Gospel

The Healing of the Man Born Blind.
After the scene in the Temple described in the last chapter, and Christ's consequent withdrawal from His enemies, we can scarcely suppose any other great event to have taken place on that day within or near the precincts of the Sanctuary. And yet, from the close connection of the narratives, we are led to infer that no long interval of time can have elapsed before the healing of the man born blind. [4116] Probably it happened the day after the events just recorded. We know that it was a Sabbath,
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Doctrine of Christ.
2 John 9-11. "WHOSOEVER transgresseth and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed. For he that biddeth him God speed is partaker of his evil deeds" (2 John 9-11). What then is the doctrine of Christ? It is the revealed truth concerning the person of our Lord Jesus Christ, that He is the Son
Arno Gaebelein—The Lord of Glory

The Opened Eyes
Gerhard Ter Steegen John ix. 37 "Where is a God?" doth weary Reason say-- "I see but starlit skies." "Where is the sun?" So calleth at noonday The man with sightless eyes. Thou, little child, from thee God is not far; Look inwards, not above: Thou needest not to roam from star to star, For God is Love.
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

The Man Born Blind and Joseph of Arimathea
There were two extraordinary men living in the city of Jerusalem when Christ was on earth. One of them has come down through history nameless--we do not know who he was; the name of the other is given. One was not only a beggar, but blind from his birth; the other was one of the rich men of Jerusalem. Yet in the Gospel of John, there is more space given to this blind beggar than to any other character. The reason why so much has been recorded of this man is because he took his stand for Jesus Christ.
Dwight L. Moody—Men of the Bible

Whether a Man Can Merit Perseverance
Whether a Man can Merit Perseverance We proceed to the ninth article thus: 1. It seems that a man can merit perseverance. For a man in grace can merit what he obtains through petition, and men obtain perseverance through petition, since otherwise perseverance would be asked of God in vain by the petition of the Lord's prayer, as Augustine says (2 De Bono Persev.). [47] It follows that perseverance can be merited by a man in grace. 2. Again, to be unable to sin is more than not to sin. Now to be unable
Aquinas—Nature and Grace

Sight Given to the Blind.
"And as He passed by, He saw a man blind from his birth. And His disciples asked Him, saying, Rabbi, who did sin, this man, or his parents, that he should be born blind? Jesus answered, Neither did this man sin, nor his parents: but that the works of God should be made manifest in him. We must work the works of Him that sent Me, while it is day; the night cometh, when no man can work. When I am in the world, I am the Light of the world. When He had thus spoken, He spat on the ground, and made clay
Marcus Dods—The Expositor's Bible: The Gospel of St. John, Vol. I

Use to be Made of the Doctrine of Providence.
Sections. 1. Summary of the doctrine of Divine Providence. 1. It embraces the future and the past. 2. It works by means, without means, and against means. 3. Mankind, and particularly the Church, the object of special care. 4. The mode of administration usually secret, but always just. This last point more fully considered. 2. The profane denial that the world is governed by the secret counsel of God, refuted by passages of Scripture. Salutary counsel. 3. This doctrine, as to the secret counsel of
John Calvin—The Institutes of the Christian Religion

Jesus and the Blind Man.
This miracle is reported only by John, a fact that is not strange when we remember that he alone gives a report of the ministry in Judea in which it occurred. The time cannot be certainly determined. Some have supposed that it occurred on the same day, only a few moments after Christ had escaped from the attempt to stone him; others regard it improbable that he should have stopped at such a moment to perform a miracle. All that is certain is that it was on the Sabbath day; a fact that intensified
B.W. Johnson—The New Testament Commentary Vol. III: John

Triumph. L. M.
Go, labor on, while it is day; The world's dark night is hastening on; Speed, speed thy work,--cast sloth away! It is not thus that souls are won. 2 Men die in darkness at your side, Without a hope to cheer the tomb; Take up the torch and wave it wide-- The torch that lights time's thickest gloom. 3 Toil on, faint not;--keep watch and pray! Be wise the erring soul to win; Go forth into the world's highway; Compel the wanderer to come in. 4 Go, labor on; your hands are weak; Your knees are faint,
Edmund S. Lorenz—The Otterbein Hymnal

Letter Lxviii. To Castrutius.
Castrutius, a blind man of Pannonia, had set out for Bethlehem to visit Jerome. However, on reaching Cissa (whether that in Thrace or that on the Adriatic is uncertain) he was induced by his friends to turn back. Jerome writes to thank him for his intention and to console him for his inability to carry it out. He then tries to comfort him in his blindness (1) by referring to Christ's words concerning the man born blind (Joh. ix. 3) and (2) by telling him the story of Antony and Didymus. The date
St. Jerome—The Principal Works of St. Jerome

Mr. John Bunyan's Dying Sayings.
OF SIN. Sin is the great block and bar to our happiness, the procurer of all miseries to man, both here and hereafter: take away sin and nothing can hurt us: for death, temporal, spiritual, and eternal, is the wages of it. Sin, and man for sin, is the object of the wrath of God. How dreadful, therefore, must his case be who continues in sin! For who can bear or grapple with the wrath of God? No sin against God can be little, because it is against the great God of heaven and earth; but if the sinner
John Bunyan—The Works of John Bunyan Volumes 1-3

The Struggler;
CONTAINING THE CHRONOLOGICAL ORDER IN WHICH MR. BUNYAN'S BOOKS WERE PUBLISHED, AND THE NUMBER OF EDITIONS THEY PASSED THROUGH DURING HIS LIFE. THIRTY REASONS WHY CHRISTIAN PEOPLE SHOULD PROMOTE THEIR CIRCULATION, AND THE STRUGGLER FOR THE PRESERVATION OF THESE LABOURS.--PUBLISHED IN 1691. BY CHARLES DOE, ONE OF MR. BUNYAN'S PERSONAL FRIENDS. A CATALOGUE-TABLE OF MR. BUNYAN'S BOOKS. AND THEIR SUCCESSION IN PUBLISHING, MOST ACCORDING TO HIS OWN RECKONING. Note.--Those that are in Italic letter are
John Bunyan—The Works of John Bunyan Volumes 1-3

The Transfiguration: an Emergency Measure. Matthew 16:28-17:1-8. Mark 9:1-8. Luke 9:27-36.
God in Sore Straits: the darkest hour save one, fugitive, John 7:1. ban, John 9:22, 34. pushing, Matthew 15:1. Mark 7:1.--the danger zone, "withdrew," Matthew 4:12. 12:15. 14:13. 15:21. Tabernacles, John 7:32. 8:59.--Galileans desert, John 6:60-66.--the inner circle infected, John 6:67-71.--God needs men. Fire and anvil for Leaders: mental strength--seasoned leadership--Simon and Peter. An Irresistible Plan: alone with the twelve--the changed plan, Matthew 16:18-21.--Peter's stupid boldness,
S. D. Gordon—Quiet Talks about Jesus

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