Homilies on the Gospel of John — Homily 57

Those who want to gain any benefit from what they read must not skip over even the smallest portion of the words. This is why we are commanded to search the Scriptures, because most of the words, though they seem simple at first glance, contain much hidden meaning in their depths. Notice what kind of case this is. After saying these words, the text says, He spat on the ground. What words? That the glory of God should be made manifest, and that, I must work the works of Him that sent Me. The Evangelist did not mention His words to us and then add that He spat without reason, but to show that He confirmed His words by actions. And why did He use spittle instead of water for the clay? He was about to send the man to Siloam. Therefore, so that nothing would be attributed to the fountain, but so that you would learn that the power proceeding from His mouth both formed and opened the man's eyes, He spat on the ground. At least this is what the Evangelist indicated when he said, And made clay of the spittle. Then, so that the successful result would not seem to come from the earth, He commanded him to wash. But why did He not do this at once, instead of sending him to Siloam? So that you may learn the faith of the blind man, and so that the stubbornness of the Jews might be silenced. For it was likely that they would all see him as he left, having the clay spread upon his eyes, since the strangeness of the thing would attract everyone to him, both those who knew him and those who did not, and they would observe him carefully. And because it is not easy to recognize a blind man who has recovered sight, He first makes many people witnesses through the length of the journey, and through the strangeness of the spectacle makes them careful observers, so that being more attentive they would no longer be able to say, It is he: it is not he. Moreover, by sending him to Siloam, He desires to prove that He is not alienated from the Law and the Old Covenant, nor could it afterward be feared that Siloam would receive the glory, since many who had often washed their eyes there gained no such benefit. For there also it was the power of Christ that accomplished everything. For this reason the Evangelist adds the interpretation of the name for us. For having said, in Siloam, he adds,

1. Those who intend to gain any advantage from what they read, must not pass by even any small portion of the words; and on this account we are bidden to search the Scriptures, because most of the words, although at first sight easy, appear to have in their depth much hidden meaning. For observe of what sort is the present case. Having said these words, It says, He spat on the ground. What words? That the glory of God should be made manifest, and that, I must work the works of Him that sent Me. For not without a cause has the Evangelist mentioned to us His words, and added that, He spat, but to show that He confirmed His words by deeds. And why used He not water instead of spittle for the clay? He was about to send the man to Siloam: in order therefore that nothing might be ascribed to the fountain, but that you might learn that the power proceeding from His mouth, the same both formed and opened the man's eyes, He spat on the ground; this at least the Evangelist signified, when he said, And made clay of the spittle. Then, that the successful issue might not seem to be of the earth, He bade him wash. But wherefore did He not this at once, instead of sending him to Siloam? That you may learn the faith of the blind man, and that the obstinacy of the Jews might be silenced: for it was probable that they would all see him as he departed, having the clay spread upon his eyes, since by the strangeness of the thing he would attract to himself all, both those who did and those who did not know him, and they would observe him exactly. And because it is not easy to recognize a blind man who has recovered sight, He first makes by the length of way many to be witnesses, and by the strangeness of the spectacle exact observers, that being more attentive they may no longer be able to say, It is he: it is not he. Moreover, by sending him to Siloam, He desires to prove that He is not estranged from the Law and the Old (Covenant), nor could it afterwards be feared that Siloam would receive the glory, since many who had often washed their eyes there gained no such benefit; for there also it was the power of Christ that wrought all. On which account the Evangelist adds for us the interpretation of the name; for having said, in Siloam, he adds,

Which is, Sent.

Which is, Sent.

That you may learn that it was Christ who healed him there as well. As Paul says, "They drank of that spiritual Rock that followed them, and that Rock was Christ" (1 Corinthians 10:4). Just as Christ was the spiritual Rock, so also He was the spiritual Siloam. To me, the sudden inflow of the water seems to suggest an ineffable mystery. What is that mystery? The unexpected nature of His appearance, beyond all expectation.

That you may learn that there also it was Christ who healed him. As Paul says, They drank of that spiritual Rock that followed them, and that Rock was Christ. 1 Corinthians 10:4 As then Christ was the spiritual Rock, so also was He the spiritual Siloam. To me also the sudden coming in of the water seems to hint an ineffable mystery. What is that? The unlooked for (nature) of His appearance, beyond all expectation.

But notice the mindset of the blind man, obedient in everything. He did not say, "If it is really the clay or the spit that gives me eyes, what need is there for Siloam? Or if Siloam is necessary, what need is there for the clay? Why did he anoint me? Why tell me to wash?" But he had no such thoughts. He kept himself ready for one thing only: to obey in all things the one who gave the command, and nothing that was done troubled him. If anyone asks, "How then did he recover his sight when he had removed the clay?" he will hear no other answer from us than that we do not know the manner. And what is surprising if we do not know it, since not even the Evangelist knew, nor the very man who was healed? He knew what had been done, but the manner of its happening he could not understand. So when he was asked, he said that Christ put clay on his eyes, and he washed, and now he sees—but how this took place he cannot tell them, though they ask ten thousand times.

But observe the mind of the blind man, obedient in everything. He said not, If it is really the clay or the spittle which gives me eyes, what need of Siloam? Or if there be need of Siloam, what need of the clay? Why did he anoint me? Why bid me wash? But he entertained no such thoughts, he held himself prepared for one thing only, to obey in all things Him who gave the command, and nothing that was done offended him. If any one ask, How then did he recover his sight, when he had removed the clay? he will hear no other answer from us than that we know not the manner. And what wonder if we know it not, since not even the Evangelist knew, nor the very man that was healed? What had been done he knew, but the manner of doing it he could not comprehend. So when he was asked he said, that He put clay upon my eyes, and I washed, and do see; but how this took place he cannot tell them, though they ask ten thousand times.

The strangeness of what had happened led them even to unbelief, though so much had been arranged so that they would not disbelieve. They said, "Is not this the one who sat and begged?" O the lovingkindness of God! How far did He descend when with great kindness He healed even beggars, and so silenced the Jews, because He did not consider the famous, the distinguished, or the rulers, but people of no importance to be fitting objects of the same Providence. For He came for the salvation of all.

The strangeness of what had been brought to pass led them even to unbelief, though so much had been contrived that they might not disbelieve. They said, Is not this he that sat and begged? O the lovingkindness of God! Whither did He descend, when with great kindness He healed even beggars, and so silenced the Jews, because He deemed not the illustrious, nor the distinguished, nor the rulers, but men of no mark to be fit objects of the same Providence. For He came for the salvation of all.

And what happened with the paralytic also happened with this man, for neither one nor the other knew who it was that healed him. This was caused by Christ's withdrawal, for Jesus always withdrew after healing so that all suspicion might be removed from the miracles. For how could those who did not know who He was flatter Him or conspire about what had been done? This man was not one of those who went about, but one of those who sat at the Temple doors. Now when everyone was uncertain about him, what does he say?

And what happened in the case of the paralytic, happened also with this man, for neither did the one or the other know who it was that healed him. And this was caused by the retirement of Christ, for Jesus when He healed always retired, that all suspicion might be removed from the miracles. Since how could they who knew not who He was flatter Him, or join in contriving what had been done? Neither was this man one of those who went about, but of those who sat at the doors of the Temple. Now when all were doubting concerning him, what says he?

I am he.

I am he.

He was not ashamed of his former blindness, nor did he fear the people's anger, nor did he refuse to show himself so that he might proclaim his Benefactor.

He was not ashamed of his former blindness, nor did he fear the wrath of the people, nor did he decline showing himself that he might proclaim his Benefactor.

What do you say? Does a man accomplish such works? He still knew nothing great concerning Him.

What do you say? Does a man work such deeds? As yet he knew nothing great concerning Him.

A man called Jesus made clay and anointed my eyes.

A man that is called Jesus made clay, and anointed my eyes.

Notice how truthful he is. He does not say where Jesus got the clay, because he does not speak about what he does not know. He did not see that Jesus spat on the ground, but he knew from his senses and from touch that Jesus spread it on his eyes.

2. Observe how truthful he is. He says not whence He made it, for he speaks not of what he does not know; he saw not that He spat on the ground, but that He spread it on he knew from sense and touch.

And he said to me, Go, wash in the pool of Siloam.

And said to me, Go, wash in the pool of Siloam.

His hearing also testified to this. But how did he recognize His voice? From His conversation with the disciples. And though he said all this and had received the witness through the works, he cannot explain the manner of the cure. Now if faith is needed in matters that are felt and handled, how much more in the case of invisible things.

This too his hearing witnessed to him. But how did he recognize His voice? From His conversation with the disciples. And saying all this, and having received the witness by the works, the manner (of the cure) he cannot tell. Now if faith is needed in matters which are felt and handled, much more in the case of things invisible.

They said, Where is he? having already murderous intentions against Him. But observe the modesty of Christ, how He did not stay with those who were healed, because He did not want to gain glory, draw a crowd, or make a spectacle of Himself. Notice also how truthfully the blind man answers all their questions. The Jews wanted to find Christ to bring Him to the priests, but when they could not find Him, they brought the blind man to the Pharisees instead, since they would question him more harshly. For this reason the Evangelist notes that it was the Sabbath John 9:14, in order to point out their wicked thoughts and the reason they were looking for Him, as if they had found an opportunity and could discredit the miracle by means of what seemed to be a violation of the Law. This is clear from the fact that as soon as they saw him, they said nothing except, How did he open your eyes? Notice also how they phrase their question. They do not say, How did you receive your sight? but rather, How did he open your eyes? thus giving him an opportunity to slander Jesus because He had performed work. But he speaks to them briefly, as to people who had already heard the story, for without mentioning His name or that He said to me, Go, wash, he immediately says,

They said, Where is he? having already murderous intentions against Him. But observe the modesty of Christ, how He continued not with those who were healed; because He neither desired to reap glory, nor to draw a multitude, nor to make a show of Himself. Observe too how truthfully the blind man makes all his answers. The Jews desired to find Christ to bring Him to the priests, but when they did not find Him, they brought the blind man to the Pharisees, as to those who would question him more severely. For which reason the Evangelist remarks, that it was the Sabbath John 9:14, in order to point out their wicked thoughts, and the cause for which they sought Him, as though forsooth they had found a handle, and could disparage the miracle by means of what appeared to be a transgression of the Law. And this is clear from their saying immediately on seeing him nothing but, How opened he your eyes? Observe also the manner of their speech; they say not, How did you receive your sight? but, How opened he your eyes? thus affording him an excuse for slandering Jesus, because of His having worked. But he speaks to them shortly, as to men who had already heard; for without mentioning His name, or that He said to me, Go, wash, he at once says,

Because the slander had now become great, and the Jews had said, "Look what work Jesus does on the Sabbath day—he anoints with clay!" But notice, I ask you, how the blind man is not disturbed. When he was questioned and spoke in the presence of those others without danger, it was no great thing to tell the truth. But the wonder is that now, when he is placed in a situation of greater fear, he neither denies nor contradicts what he had said before. What then did the Pharisees do, or rather what did the others also do? They had brought him to the Pharisees, expecting him to deny it. But on the contrary, what happened to them was not what they desired, and they learned more exactly what had occurred. And they have to endure this everywhere in the case of miracles. But we will demonstrate this point more clearly in what follows. What did the Pharisees say?

Because the slander was now become great, and the Jews had said, Behold what work Jesus does on the Sabbath day, he anoints with clay! But observe, I pray you, how the blind man is not disturbed. When being questioned he spoke in the presence of those others without danger, it was no such great thing to tell the truth, but the wonder is, that now when he is placed in a situation of greater fear, he neither denies nor contradicts what he had said before. What then did the Pharisees, or rather what did the others also? They had brought him (to the Pharisees), as being about to deny; but, on the contrary, that befell them which they desired not, and they learned more exactly. And this they everywhere have to endure, in the case of miracles; but this point we will more clearly demonstrate in what follows. What said the Pharisees?

Do you see that they were led forward by the miracles? Listen to what those who had previously sent to arrest Him are now saying. And if not all of them responded this way—since as rulers they fell into unbelief through vainglory—still the greater number even of the rulers believed on Him, but did not confess Him openly. Now the crowd was easily disregarded, since they held no great position in their synagogue, but the rulers, being more prominent, had greater difficulty in speaking boldly. Some were restrained by their love of power, others by cowardice and fear of the crowd. This is why He also said, "How can you believe who receive honor from men?" (John 5:44). And these who were seeking to kill Him unjustly said that they were of God, but that He who healed the blind could not be of God because He did not keep the Sabbath. To this the others objected that a sinner could not do such miracles. The first group maliciously kept silent about what had actually happened and brought forward the apparent transgression. They did not say, "He heals on the Sabbath day," but rather, "He does not keep the Sabbath." The others, on the other hand, replied weakly, for when they should have shown that the Sabbath was not broken, they relied only on the miracles—and with reason, for they still thought He was a man. If this had not been the case, they could also have argued in His defense that He was Lord of the Sabbath which He Himself had made, but they did not yet have this understanding. In any case, none of them dared to say openly what he thought, or to make an assertion, but only to express doubt—some because they lacked boldness of speech, others because of their love of power.

Do you see that they were led up by the miracles? For hear what they say now, who before this had sent to bring Him. And if all did not so, (for being rulers through vainglory they fell into unbelief,) yet still the greater number even of the rulers believed on Him, but confessed Him not. Now the multitude was easily overlooked, as being of no great account in their synagogue, but the rulers being more conspicuous had the greater difficulty in speaking boldly, or some the love of rule restrained, others cowardice, and the fear of the many. Wherefore also He said, How can you believe who receive honor from men? John 5:44 And these who were seeking to kill Him unjustly said that they were of God, but that He who healed the blind could not be of God, because He kept not the Sabbath; to which the others objected, that a sinner could not do such miracles. Those first maliciously keeping silence about what had taken place, brought forward the seeming transgression; for they said not, He heals on the Sabbath day, but, He keeps not the Sabbath. These, on the other hand, replied weakly, for when they ought to have shown that the Sabbath was not broken, they rely only upon the miracles; and with reason, for they still thought that He was a man. If this had not been the case, they might besides have urged in His defense, that He was Lord of the Sabbath which Himself had made, but as yet they had not this opinion. Anyhow, none of them dared to say what he wished openly, or in the way of an assertion, but only in the way of doubt, some from not having boldness of speech, others through love of rule.

There was therefore a division among them. This division first began among the people, then later among the rulers as well, and some said, "He is a good man," while others said, "No, he deceives the people" (John 7:12). Do you see that the rulers had less understanding than the common people, since they became divided later? And after they were divided, they showed no noble qualities when they saw the Pharisees pressuring them. If they had completely separated from the Pharisees, they would soon have known the truth. For it is possible for separation to be beneficial. This is why He Himself said, "I have come not to bring peace upon the earth but a sword" (Matthew 10:34). For there is an evil harmony, and there is a good division. Those who built the tower (Genesis 11:4) agreed together to their own harm, and these same people were later separated, though unwillingly, for their own good. Likewise, Korah and his followers agreed together for evil, so they were separated for good. And Judas agreed with the Jews for evil. So division can be good, and agreement can be evil. This is why Scripture says, "If your eye offends you, strike it out; if your foot, cut it off" (Matthew 5:29 and 18:8). Now if we must separate ourselves from a harmfully attached limb, must we not even more so separate from friends united with us for evil? Therefore, agreement is not always good, just as division is not always evil.

There was therefore a division among them. This division first began among the people, then later among the rulers also, and some said, He is a good man; others, Nay, but he deceives the people. John 7:12 Do you see that the rulers were more void of understanding than the many, since they were divided later than they? And after they were divided, they did not exhibit any noble feeling, when they saw the Pharisees pressing upon them. Since had they been entirely separated from them, they would soon have known the truth. For it is possible to do well in separating. Wherefore also Himself has said, I have come not to bring peace upon the earth but a sword. Matthew 10:34 For there is an evil concord, and there is a good disagreement. Thus they who built the tower Genesis 11:4, agreed together to their own hurt; and these same again were separated, though unwillingly, yet for their good. Thus also Corah and his company agreed together for evil, therefore they were separated for good; and Judas agreed with the Jews for evil. So division may be good, and agreement may be evil. Wherefore It says, If your eye offend you, smite it out, if your foot, cut it off. Matthew 5:29, and 18:8 Now if we must separate ourselves from an ill-joined limb, must we not much more from friends united to us for evil? So that agreement is not in all cases a good, just as division is not in all cases an evil.

I'm saying these things so that we may avoid wicked people and follow the good. Just as we cut off a rotting and incurable limb, fearing the rest of the body might catch the same disease—and we do this not because we don't care for that part, but because we want to preserve what remains—we must do this even more when it comes to those who are leading us toward evil. If we can correct them without being harmed ourselves, we should use every means to do so. But if they remain incorrigible and might injure us, we must cut them off and cast them away. This is actually often more beneficial for them. That's why Paul urged, "Put away from among yourselves that wicked person," and "Let him who has done this deed be put away from among you" (1 Corinthians 5:13). A terrible thing—truly terrible—is the company of wicked people. The plague doesn't spread as quickly, nor does the itch infect as rapidly those who come in contact with diseased persons, as the wickedness of evil people spreads. For "evil communications corrupt good manners" (1 Corinthians 15:33). And again the Prophet says, "Come out from among them, and be separate" (Isaiah 52:11). So let no one have a wicked person for a friend. If we publicly disown our own sons when they are bad, without regard for nature or its laws or the constraint it places on us, we should all the more flee from our companions and acquaintances when they are wicked. Even if we receive no injury from them, we still won't escape a bad reputation, because strangers don't investigate our lives but judge us by our companions. I'm giving this advice to young men and young women. It says, "Provide things honest, not only in the sight of the Lord, but also in the sight of all men" (Romans 12:17). So let's use every means to avoid offending our neighbor. For even a very upright life, if it offends others, has lost everything. But how can an upright life give offense? When association with those who aren't upright gives it a bad reputation. When we trust in ourselves and keep company with bad people, even if we aren't harmed, we offend others. I'm saying these things to men and women and young women, leaving it to their conscience to see exactly how many evils come from this source. Perhaps neither I nor any of the more mature believers suspect any wrong, but the simpler brother is harmed because of your maturity. You should be concerned about his weakness too. And even if he receives no injury, the Greek is harmed. Now Paul commands us to give no offense to Jews, Greeks, or the Church of God (1 Corinthians 10:32). I think no evil of the virgin, for I love virginity, and love thinks no evil (1 Corinthians 13:5). I greatly admire that way of life and cannot have even an unseemly thought about it. How will we persuade those who are outside? We must think about them too. So let's arrange our own affairs so that none of the unbelievers can even find a legitimate ground for accusation against us. For just as those who display a right life glorify God, those who do the opposite cause Him to be blasphemed. May there be no such persons among us, but may our works so shine that our Father in heaven may be glorified and that we may enjoy the honor that comes from Him. May we all attain this through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit, be glory forever and ever. Amen.

3. These things I say, that we may shun wicked men, and follow the good; for if in the case of our limbs we cut off that which is rotten and incurable, fearing lest the rest of the body should catch the same disease, and if we do this not as having no care for that part, but rather as desiring to preserve the remainder, how much more must we do this in the case of those who consent with us for evil? If we can set them right without receiving injury ourselves, we ought to use every means to do so; but if they remain incorrigible and may injure us, it is necessary to cut them off and cast them away. For so they will often be gainers rather (than losers). Wherefore also Paul exhorted, saying, And you shall put away from among yourselves that wicked person; and, that he that has done this deed may be put away from among you. 1 Corinthians 5:13 A dreadful thing, dreadful indeed, is the society of wicked men; not so quickly does the pestilence seize or the itch infect those that come in contact with such as are under the disease, as does the wickedness of evil men. For evil communications corrupt good manners. 1 Corinthians 15:33 And again the Prophet says, Come out from among them, and be ye separate. Isaiah 52:11 Let no one then have a wicked man for his friend. For if when we have bad sons we publicly disclaim them, without regarding nature or its laws, or the constraint which it lays upon us, much more ought we to fly from our companions and acquaintances when they are wicked. Because even if we receive no injury from them, we shall anyhow not be able to escape ill report, for strangers search not into our lives, but judge us from our companions. This advice I address to young men and maidens. Providing, It says, things honest, not only in the sight of the Lord, but also in the sight of all men. Romans 12:17 Let us then use every means that our neighbor be not offended. For a life, though it be very upright, if it offend others has lost all. But how is it possible for the life that is upright to offend? When the society of those that are not upright invests it with an evil reputation; for when, trusting in ourselves, we consort with bad men, even though we be not harmed, we offend others. These things I say to men and women and maidens, leaving it to their conscience to see exactly how many evils are produced from this source. Neither I, perhaps, nor any of the more perfect, suspect any ill; but the simpler brother is harmed by occasion of your perfection; and you ought to be careful also for his infirmity. And even if he receive no injury, yet the Greek is harmed. Now Paul bids us be without offense, both to Jews and Greeks, and to the Church of God. 1 Corinthians 10:32 (I think no evil of the virgin, for I love virginity, and love thinks no evil 1 Corinthians 13:5; I am a great admirer of that state of life, and I cannot have so much as an unseemly thought about it.) How shall we persuade those that are without? For we must take forethought for them also. Let us then so order what relates to ourselves, that none of the unbelievers may be able even to find a just handle of accusation against us. For as they who show forth a right life glorify God, so they who do the contrary cause Him to be blasphemed. May no such persons be among us: but may our works so shine, that our Father which is in Heaven may be glorified, and that we may enjoy the honor which is from Him. To which may we all attain, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory forever and ever. Amen.