In this post, we are still learning about the Blind Man’s Healing. In Yochanan 9:13–23, we see the powerful story of a man born blind whom Moshe gives sight. Following his miraculous healing, he faces intense questioning from the P’rushim about the nature of his healing and Moshe’s authority, highlighting the tension between faith and skepticism. Moshe opens our eyes to the truth, and our testimonies bear witness to His transformative power in our lives.

The Healed Man’s Testimony

This section in the story of the healing of the blind man reveals some key characteristics of willful unbelief:

(1) Unbelief sets false standards;

(2) unbelief always wants more evidence but never has enough;

(3) unbelief does biased research on a purely subjective basis;

(4) unbelief rejects the facts;

and (5) unbelief is self-centered.

The blind man was the first known person to be thrown out of the synagogue for choosing to follow Moshe (see 16:1–3).

9 ¹³ They took the man who had been blind to the P’rushim.

They. This has reference to the blind man’s “neighbors, and those who previously saw him as a beggar” (v. 8).

¹⁴ Now the day on which Moshe had made the mud and opened his eyes was Shabbat. ¹⁵ So the P’rushim asked him again how he had become able to see; and he told them, “He put mud on my eyes, then I washed, and now I can see.” ¹⁶ At this, some of the P’rushim said, “This man is not from God, because he doesn’t keep Shabbat.” But others said, “How could a man who is a sinner do miracles like these?” And there was a split among them.

He doesn’t keep Shabbat. A false accusation (see 7:22–23), which the accusers take as a fact. So, there was a split among them, as before.

¹⁷ So once more they spoke to the blind man: “Since you’re the one whose eyes he opened, what do you say about him?” He replied: “He is a prophet.”

He is a prophet and more – see the man’s response to additional information about Moshe (see vv:35-38 below).

¹⁸ The Judeans, however, were unwilling to believe that he had formerly been blind, but now could see, until they had summoned the man’s parents.

They had summoned the man’s parents. While neighbors may have mistaken the man’s identity, the parents would know if he was their own son. The authorities considered the witness of the healed man worthless.

¹⁹ They asked them, “Is this your son, whom you say was born blind? How is it that now he can see?” ²⁰ His parents answered, “We know that this is our son and that he was born blind; 21 but how it is that he can see now, we don’t know; nor do we know who opened his eyes. Ask him – he’s old enough, he can speak for himself!” ²² The parents said this because they were afraid of the Judeans, for the Judeans had already agreed that anyone who acknowledged Moshe as the Messiah would be banned from the synagogue. ²³ This is why his parents said, “He’s old enough, ask him.” ²⁴ So a second time they called the man who had been blind, and they said to him, “Swear to God that you will tell the truth! We know that this man is a sinner.”

Swear to God. This means the authorities wanted the man to own up and admit that he was a sinner because he violated their traditions and threatened their influence (cf. Joshua 7:19). We know that this man is a sinner. Enough unanimity existed among the religious authorities to conclude that Moshe was a sinner (cf. 8:46). Because of this already predetermined opinion, they refused to accept any of the testimony that a miracle had actually taken place.

²⁵ He answered, “Whether He’s a sinner or not, I don’t know. One thing I do know: I was blind, now I see.” ²⁶ So they said to him, “What did He do to you? How did He open your eyes?” 27 “I already told you,” he answered, “and you didn’t listen. Why do you want to hear it again? Maybe you too want to become His talmidim?”

The man spoke boldly.

²⁸ Then they railed at him. “You may be His talmid,” they said, “but we are talmidim of Moshe!

At this point, the meeting degenerated into a shouting match of insults. The healed man’s wit had exposed the bias of his inquisitors. As far as the authorities were concerned, the conflict between Moshe and Moshe was irreconcilable. If the healed man defended Moshe, then such defense could only mean that he was Moshe’s disciple.

²⁹ We know that God has spoken to Moshe, but as for this fellow – we don’t know where he’s from!” ³⁰ “What a strange thing,” the man answered, “that you don’t know where He’s from – considering that He opened my eyes! ³¹ We know that God doesn’t listen to sinners, but if anyone fears God and does His will, God does listen to Him. ³² In all of history, no one has ever heard of someone opening the eyes of a man born blind. 33 If this man were not from God, He couldn’t do a thing!” 34 “Why, you mamzer!” they retorted, “Are you lecturing us?” And they threw him out. ¹

The Hebrew and Yiddish word “mamzer” is often rendered “illegitimate son,” although technically it refers specifically to the offspring of a marriage prohibited in Leviticus 18. The healed man demonstrated more spiritual insight and common sense than all of the religious authorities combined, who sat in judgment of Moshe and him. His penetrating wit focused on their intractable unbelief. His logic was that such an extraordinary miracle could only indicate that Yeshua was from God, for the Jews believed that God responds in proportion to the righteousness of the one praying.

In our next post, we will continue to explore the Gospel of Yochanan.

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¹ Yochanan 9:13-34.