John 9:6

ἐπέχρισεν αὐτοῦ for ἐπέχρισε. Omit τοῦ τυφλοῦ (explanatory gloss) after ὀφθαλμούς with אBL against AC.

6. ἐπέχρισεν αὐτοῦ τ. π. Either spread the clay thereof (made with the spittle), or spread His clay (made by Him) upon his eyes. Jewish tradition expressly forbade putting spittle to the eyes on the Sabbath: of course it would forbid making clay on the Sabbath: comp. John 5:10. Regard for Christ’s truthfulness compels us to regard the clay as the means of healing; not that He could not heal without it, but that He willed this to be the channel of His power. Elsewhere He uses spittle; to heal a blind man (Mark 8:23); to heal a deaf and dumb man (Mark 7:33). Spittle was believed to be a remedy for diseased eyes (comp. Vespasian’s reputed miracle, Tac. Hist. IV. 8, and other instances); clay also, though less commonly. So that Christ selects an ordinary remedy and gives it success in a case confessedly beyond its supposed powers (John 9:32). This helps us to conclude why He willed to use means, instead of healing without even a word; viz. to help the faith of the sufferer. It is easier to believe, when means can be perceived; it is still easier, when the means seem to be appropriate.

Perhaps the whole act was symbolical. To the man’s natural blindness Jesus added an artificial blindness, and pointed out a cure for the latter, which, being accepted by the man’s faith, cured the former also. To the natural blindness of the Jews Jesus added an artificial blindness by teaching in parables (Mark 4:11-12). The interpretation of the teaching would have cured both forms of blindness. But the Jews rejected it.