Synopsis of the Books of the Bible, by John Nelson Darby, [1857-62], at sacred-texts.com
In chapter 9, we come to the testimony of His works, but as down here as a man in lowliness. It is not the Son of God quickening whom He will as the Father, but by the operation of His grace down here, the eye opened to see in the lowly man the Son of God. In chapter 8 it is that which He is towards men; in chapter 9 it is that which He does in man, that man may see Him. Thus we shall find Him presented in His human character, and (the word being received) acknowledged to be the Son of God; and in this way the remnant separated, the sheep restored to the good Shepherd. He is the light of the world while He is in it; but where, through grace received in His humiliation, He communicated the power to see the light, and to see all things by it.
Observe here, that when it is the word (the manifestation in testimony of what Christ is), man is manifested as he is in himself, a child in his nature of the devil, who is a murderer and a liar from the beginning, the inveterate enemy of Him who can say, "I am." [See Note #36] But when the Lord works, He produces something in man that he had not previously. He bestows sight on him, attaching him thus to the One who had enabled him to see. The Lord is not here understood or manifested in apparently as exalted a manner, because He comes down to the wants and circumstances of man, in order that He may be more closely known; but, in result, He brings the soul to the knowledge of His glorious Person. Only, instead of being the word and the testimony the Word of God to shew as light what man is, He is the Son, one with the Father, [See Note #37] giving eternal life to His sheep, and preserving them in this grace for ever. For, as to the blessing that flows from thence, and the full doctrine of His true position with regard to the sheep in blessing, chapter 10 goes with chapter 9. Chapter 10 is the continuation of the discourse begun at the end of chapter 9.
chapter 9 opens with the case of a man that gives rise to a question from the disciples, in relation to the government of God in Israel. Was it his parents' sin that brought this visitation on their child, according to the principles God had given them in Exodus? Or was it his own sin, known to God though not manifested to men, that had procured him this judgment? The Lord replies, that the man's condition did not depend on the government of God with respect to the sin either of himself or of his parents. His case was but the misery which gave room for the mighty operation of God in grace. It is the contrast that we have continually seen; but here it is in order to set forth the works of God.
God acts. It is not only that which He is, nor even simply an object of faith. The presence of Jesus on earth made it day. It was therefore the time of work to do the works of Him that sent Him. But He who works here, works by means that teach us the union which exists between an object of faith and the power of God who works. He makes clay with His spittle and the earth, and puts it on the eyes of the man who was born blind. As a figure, it pointed to the humanity of Christ in earthly humiliation and lowliness, presented to the eyes of men, but with divine efficacy of life in Him. Did they see any more? If possible, their eyes were the more completely closed. Still the object was there; it touched their eyes, and they could not see it. The blind man then washes in the pool that was called "Sent," and is enabled to see clearly. The power of the Spirit and of the word, making Christ known as the One sent by the Father, gives him sight. It is the history of divine teaching in the heart of man. Christ, as man, touches us. We are absolutely blind, we see nothing. The Spirit of God acts, Christ being there before our eyes; and we see plainly.
The people are astonished and know not what to think. The Pharisees oppose. Again the Sabbath is in question. They find (it is always the story) good reasons for condemning Him who bestowed sight, in their pretended zeal for God's glory. There was positive proof that the man was born blind, that he now saw, that Jesus had done it. The parents testify to the only thing that was important on their part. As to who it was that had given him sight, others knew more than they; but their fears bring out in evidence, that it was a settled thing to cast out, not only Jesus, but all who should confess Him. Thus the Jewish leaders brought the thing to a decisive point. They not only rejected Christ, but they cast out from the privileges of Israel, as to their ordinary worship, those who confessed Him. Their hostility distinguished the manifested remnant and put them apart; and that, by using confession of Christ as a touchstone. This was deciding their own fate, and judging their own condition.
Observe, that proofs here went for nothing; the Jews, the parents, the Pharisees, had them before their eyes. Faith came through being personally the subject of this mighty operation of God, who opened the eyes of men to the glory of the Lord Jesus. Not that the man understood it all. He perceives that he has to do with some one sent of God. To him Jesus is a prophet. But thus the power which He had manifested in giving sight to this man enables him to trust the Lord's word as divine. Having gone so far, the rest is easy: the poor man is led much farther, and finds himself on ground that sets him free from all his former prejudices, and that gives a value to the Person of Jesus which overcomes all other considerations. The Lord develops this in the next chapter.
In truth, the Jews had made up their mind. They would have nothing to do with Jesus. They were all agreed to cast out those who believed in Him. Consequently, the poor man having begun to reason with them on the proof that existed in his own person of the Saviour's mission, they cast him out. Thus cast out, the Lord rejected before him finds and reveals Himself to him by His personal name of glory. "Dost thou believe on the Son of God?" The man refers it to the word of Jesus, which to him was divine truth, and He proclaims Himself to him as being Himself the Son of God, and the man worships Him.
Thus the effect of His power was to blind those who saw, who were full of their own wisdom, whose light was darkness; and to give sight to those who were born blind.
chapter 8 is practically Joh 1:5; only that there is, besides that, enmity, hostility against Him who was light.
This distinction of grace and responsibility (in connection with the names Father and Son, and God) has been already noticed. See page 316.