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A.T. Robertson · Citado em PreceptAustin
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Robertson - These two questions the parents answer clearly and thus cut the ground from under the disbelief of these Pharisees as to the fact of the cure (verse 18). So these Pharisees made a failure here. Warren
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Robertson - Jesus was not asked to cure this man. The curative effects of saliva are held in many places. The Jews held saliva efficacious for eye-trouble, but it was forbidden on the Sabbath. “That Jesus supposed some virtue lay in the application of the clay is contradicted by the fact that in other cases of blindness He did not use it” (Dods). Cf. Mark 8:23. Why he here accommodated himself to current belief we do not know unless it was to encourage the man to believe. Marvin
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Robertson says Jesus used the verb nipto for washed which indicates bathing his body and not merely washing only his eyes. Robertson adds "He was tested by the demand to bathe his eyes." THOUGHT - What if he had not obeyed? This is a hypothetical question, but the answer would seem clear that the man would have missed his miracle! One has to recall those times in our lives as His disciples (at least I will confess this has been true in my life) when He has commanded us to "Go" and we hesitated or even refused to go. Did we miss a "miracle" (some supernatural encounter, etc)? That is just a hypothetical question, but one we all do well to ponder as clearly from Genesis to Revelation, the Bible teaches that obedience is the way to blessing! Like the great old hymn says "Trust and obey for there is no other way to be happy in Jesus than to trust and obey!" NET NOTE on Siloam - The pool's name in Hebrew is shiloah from the Hebrew verb "to send." In Gen 49:10 the somewhat obscure shiloh was interpreted messianically by later Jewish tradition, and some have seen a lexical connection between the two names (although this is somewhat dubious). It is known, however, that it was from the pool of Siloam that the water which was poured out at the altar during the feast of Tabernacles was drawn. Which is translated, Sent is a parenthetical note by the author. Why does he comment on the meaning of the name of the pool? Here, the significance is that the Father sent the Son, and the Son sent the man born blind. The name of the pool is applicable to the man, but also to Jesus Himself, Who was sent from heaven.
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Robertson - He violates our rules about the Sabbath and therefore is a Sabbath-breaker as charged when here before (Jn 5:10, 16, 18). Hence he is not “from God” But - Term of contrast marks a change in direction, an "about face" (to use a military metaphor - pix) in this case one that is very clearly stated. Others were saying, "How can a man who is a sinner (hamartolos) perform such signs (semeion)?" - Some writers take their use of sinner to mean one who is "mortal." This group is attributing the miracle of healing to Jesus and referring to it as a sign! They were accurate, but sadly (for the most part) they were spiritually blind and unable to see the significance of the sign of physical sight to a blind man! Utley on such signs - The Pharisees might have been basing their judgement of Jesus on Deut 13:1–5+. Recall a similar argument by another Pharisee and member of the Sanhedrin, Nicodemus, who "came to Jesus by night and said to Him, “Rabbi, we know that You have come from God as a teacher; for no one can do these signs that You do unless God is with him.” (John 3:2+) And there was a division (schisma) among them - We see throughout the Gospels that Jesus brings division. He did then and He does today. Mention His Name in a conversation and watch the tone of the conversation (often) change! Reformation Study Bible - Rather than question their own understanding of the law, they rejected Jesus and His ministry. (John 9:16) Signs (4592) semeion from sema = sign) a sign is something that serves as a pointer to aid perception or insight. In the NT a sign speaks of a token which has behind it a particular message to be conveyed. In other words, in John's Gospel (where semeion is most concentrated) the apostle recorded certain miracles not for the wonder (cf "wonders") they produced, but because of the message they taught (Jn 20:31). A sign directs attention away from its unusual nature to the meaning and the significance it points to. It speaks of outward compelling proof of divine authority. In John a sign is generally a "miraculous sign" that points to some deeper spiritual significance in connection with the event (Jn 2:11, 18). Semeion describes a miracle whose purpose is that of attesting the claims of the one performing the miracle to be true. Semeion in John's Gospel - Jn. 2:11; Jn. 2:18; Jn. 2:23; Jn. 3:2; Jn. 4:48; Jn. 4:54; Jn. 6:2; Jn. 6:14; Jn. 6:26; Jn. 6:30; Jn. 7:31; Jn. 9:16; Jn. 10:41; Jn. 11:47; Jn. 12:18; Jn. 12:37; Jn. 20:30 Division (4978) schisma from schizo = to cleave, split) literally a split, a rift, and in a garment a tear or rent. Figuratively, of doctrinal differences and divided loyalties within a group schism, division of opinion, discord (Jn 7.43; 1Co 12.25) BDAG - 1. the condition resulting from splitting or tearing, tear, crack in a garment Mt 9:16; Mk 2:21; 2. the condition of being divided because of conflicting aims or objectives, division, dissension, schism fig. ext. of #1 - Jn 7:43; 9:16; 10:19; 1Co1:10; 11:18; 12:25. Schisma in NT - division(4), divisions(2), tear(2). Mt. 9:16; Mk. 2:21; Jn. 7:43; Jn. 9:16; Jn. 10:19; 1Co. 1:10; 1Co. 11:18; 1Co. 12:25 QUESTION - Did Jesus break the Sabbath law? ANSWER - gospels record several instances when Jesus healed a person on the Sabbath: 1. Simon Peter’s mother-in-law in Peter’s home (Mark 1:29–31). 2. A man with a withered hand in the synagogue (Mark 3:1–6). 3. A man born blind in Jerusalem (John 9:1–16). 4. A crippled woman in a synagogue (Luke 13:10–17). 5. A man with dropsy at a Pharisee’s house (Luke 14:1–6). 6. A demon-possessed man in Capernaum (Mark 1:21–28). 7. A lame man by the pool of Bethesda (John 5:1–18). Whenever Jesus publicly healed someone on the Sabbath, the Pharisees accused Him of breaking the Sabbath law (Matthew 12:10; Mark 3:2, John 5:14; 9:14–16). Jesus’ response was that He was working just as His Father was working, an answer that did not appease the religious leaders: “For this reason they tried all the more to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God” (John 5:18). Breaking the Sabbath would have been a sin, so we must ask the question: did Jesus actually break the Sabbath law? The short answer is “no,” but here is some background: God instituted the Sabbath for the Israelites when He gave Moses the Ten Commandments (Exodus 20:8–11). On the seventh day of the week, the Israelites were to rest, remembering that God created the universe in six days and then “rested” on the seventh day (Genesis 2:1–3). The Sabbath was given for the benefit of the people (Mark 2:27) and as a sign of the Mosaic Covenant (Exodus 31:13). Over time, however, perspectives on the Sabbath changed. By Jesus’ time, the religious leaders had added burdensome rules and traditions for keeping the Sabbath and had elevated their own rules to the level of God’s instructions. It was so bad that, when Jesus’ disciples picked and ate some heads of grain as they walked through a field, the Pharisees accused them of breaking the Sabbath because they were supposedly “harvesting” and “threshing” (Luke 6:1–2). Jesus did not break the Sabbath, as outlined by God under the Old Covenant. As He publicly stated, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17). The Pharisees had so conflated their own standard of holiness with God’s that they accused Jesus of breaking the Sabbath law. They were furious over Jesus’ actions, yet it was only their Sabbath law He did not keep. Jesus kept God’s law, and He had done nothing to violate the Sabbath. Many Pharisees opposed Jesus. He taught with authority unlike the scribes (Matthew 7:29). He called out their hypocrisy, saying, “They do not practice what they preach” (Matthew 23:3). He also equated Himself with God (John 5:18). In the incident involving the man with the withered hand, the Pharisees asked Jesus, accusingly, if it was lawful to heal on the Sabbath (Matthew 12:10). Jesus’ response was full of logic: “If any of you has a sheep and it falls into a pit on the Sabbath, will you not take hold of it and lift it out? How much more valuable is a person than a sheep! Therefore it is lawful to do good on the Sabbath” (Matthew 12:11). Jesus applied God’s principle of desiring mercy not sacrifice (verse 7), referring back to Hosea 6:6. This infuriated the Pharisees, and they plotted how they might kill Him (Matthew 12:14). Yet Jesus came to do the will of the Father (John 5:19) not to follow the man-made religious rules. Jesus referred to Himself as the Lord of the Sabbath (Matthew 12:8; Mark 2:28; Luke 6:5). In doing so, Jesus proclaimed that He is greater than the law and has authority even over the laws that govern the Sabbath day. Jesus is the One who made all things (John 1:3; Colossians 1:16), and He instituted the Sabbath day. He had the authority to overrule the Pharisees’ traditions and regulations that they had placed on the Sabbath. By healing on the Sabbath, Jesus showed God’s goodness, revealed the Pharisees’ hardness of heart, and gave a glimpse of the full healing from sin that would soon be made possible by His sacrifice on the cross. Jesus did not break the Sabbath law, although He did act against the Pharisaical interpretation of the law. He broke the Pharisees’ laws, and they couldn’t stand it. Jesus healed on the Sabbath to help people, to glorify God, and to remind people that “the Sabbath was made for man, not man for the Sabbath” (Mark 2:27). Just as the Sabbath was originally instituted to give people rest from their work and to turn people to God, so Jesus came to provide us rest from attempting to achieve salvation by our own labors. His sacrifice on the cross made a way for the law to be fulfilled and for righteousness and rest to come to all who trust in His finished work.GotQuestions.org Larry Richards - The Pharisees struggled to force the square peg of this miracle into the round holes of their theology. It just wouldn’t fit. Jesus had performed the miracle on the Sabbath, and in the process had made mud (vv. 6, 14). This was “work” according to earlier rabbinical rulings, and forbidden on the Sabbath. Theology demanded they classify Jesus a “sinner.” But reality demanded they acknowledge a miracle that required the exercise of God’s creative power. There’s an important lesson for us here. Christian experience will never violate the Scriptures. But it may run contrary to our interpretation of the Scriptures! When a person gives evidence of a work of God in his or her life, we need to reexamine our understanding of the Word of God. (BORROW The 365 day devotional commentary) John 9:17 So they said to the blind man again, "What do you say about Him, since He opened your eyes?" And he said, "He is a prophet." BGT John 9:17 λέγουσιν οὖν τῷ τυφλῷ πάλιν· τί σὺ λέγεις περὶ αὐτοῦ, ὅτι ἠνέῳξέν σου τοὺς ὀφθαλμούς; ὁ δὲ εἶπεν ὅτι προφήτης ἐστίν. KJV John 9:17 They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes? He said, He is a prophet. NET John 9:17 So again they asked the man who used to be blind, "What do you say about him, since he caused you to see?" "He is a prophet," the man replied. CSB John 9:17 Again they asked the blind man, "What do you say about Him, since He opened your eyes?" "He's a prophet," he said. ESV John 9:17 So they said again to the blind man, "What do you say about him, since he has opened your eyes?" He said, "He is a prophet." NIV John 9:17 Finally they turned again to the blind man, "What have you to say about him? It was your eyes he opened." The man replied, "He is a prophet." NLT John 9:17 Then the Pharisees again questioned the man who had been blind and demanded, "What's your opinion about this man who healed you?" The man replied, "I think he must be a prophet." YLT John 9:17 They said to the blind man again, 'Thou -- what dost thou say of him -- that he opened thine eyes?' He is: Jn 4:19 Jn 6:14 Lu 24:19 Ac 2:22 Acts 3:22-26 Acts 10:38 Related Passages: John 4:19+ The woman said to Him, “Sir, I perceive that You are a prophet. John 6:14+ Therefore when the people saw the sign (semeion) which He had performed, they said, “This is truly the Prophet who is to come into the world.” Luke 24:19+ And He said to them, “What things?” And they said to Him, “The things about Jesus the Nazarene, who was a prophet mighty in deed and word in the sight of God and all the people, Acts 3:22+ “Moses said, ‘THE LORD GOD WILL RAISE UP FOR YOU A PROPHET LIKE ME FROM YOUR BRETHREN; TO HIM YOU SHALL GIVE HEED to everything He says to you. PHARISEES PRESS HIM TO CALL JESUS A PROPHET So (oun) - Term of conclusion. NET has "so again..." What's the context? Confusion and division. So they conclude by pressing harder on the healed man. They said to the blind (tuphlos) man again, "What do you say about Him, since He opened (anoigo) your eyes?" - There now seems to be a clear consensus among the Pharisees that a miracle has occurred at the hands of "Him" (they refuse to use His Name). So now they want to know who the blind man thinks Jesus is. Robertson quips "The doctors disagree and they ask the patient whose story they had already heard (John 9:15)." And he said, "He is a prophet (prophetes) - To reiterate the Pharisees actually attributed the miracle to the Man, not the mud. They pressed the man whose eyes had been opened for an answer and he responds that Jesus was a prophet, much like the words of the Samaritan woman in Jn 4:19+. Note he does not refer to Jesus as THE prophet as the people did in Jn 6:14+ when He performed the "bread" sign, there alluding to the One foretold by Moses (Dt 18:15, 18+). Nevertheless, he is growing in his understanding of Who Jesus is. Warren
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Robertson - Jesus had made confession of Himself before men the test of discipleship (ED: AS AN ASIDE EVERY TRUE BELIEVER IS A DISCIPLE OF JESUS) and denial the disproof (Mt 10:32+ = Lk 12:8+). We know that many of the rulers nominally believed on Jesus (Jn 12:42+) and yet “did not confess him because of the Pharisees”, for the very reason given here, “that they might not be put out of the synagogue”.... Small wonder then that here the parents cowered a bit....There were three kinds of excommunication (for thirty days, for thirty more, indefinitely). He was to be put out of the synagogue (aposunagogos) - The punishment for acknowledging Jesus as the Messiah expulsion from the Jewish synagogue. The leaders did expel the healed blind man from the synagogue when he confronted them (Jn 9:34). Utley on put out - This procedure may go back to Ezra (cf. Ezra 10:8). We know from rabbinical literature that there were three types of exclusions: (1) for one week; (2) for one month; or (3) for life.
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Robertson - The man is angry now and quick in his insight and reply. You confess your ignorance of whence he is, ye who know everything, “and yet (adversative use of kai = again) he opened my eyes” (kai ēnoixen mou tous ophthalmous). That stubborn fact stands. Amazing (2298) thaumastos from thaumazo = to marvel, to wonder at) describes that which causes one to marvel. Synonyms include wonderful (that which excites the feeling of wonder), extraordinary (very unusual or remarkable, outside the normal course of events, going beyond what is usual, regular, or customary), astonishing. Marvelous speaks of the highest kind or quality (splendid), of that which is notably superior or of that which causes or excites great wonder or surprise. Thaumastos is used to describe God and/or things relating to God and thus which are beyond human comprehension (See some of the representative uses in the Lxx below) Thaumastos refers to what is unexpected and worthy of notice the amazing thing pertaining to being a cause of wonder or worthy of amazement, wonderful, marvelous, remarkable Thaumastos - 6v - amazing thing(1), marvelous(5). Matt. 21:42; Mk. 12:11; Jn. 9:30; 1 Pet. 2:9; Rev. 15:1; Rev. 15:3 Lee Strobel - THE PREVIOUS READING (CLICK FOR THE READING - CHRISTIANS MEET A MUSLIM - FAYZ) ILLUSTRATES GOD’S LOVE FOR PEOPLE of all backgrounds. More than that, it shows how God uses a variety of Christians in ways that are natural to them. Mark Mittelberg and Bill Hybels wrote about this in the book Becoming a Contagious Christian,1 and then Mark and I turned that into the Becoming a Contagious Christian training course.2 God gave everyone unique personalities, and he wants to use us to share him in ways that fit us. Let’s look at six styles, identify examples from Scripture, and identify who used each of these approaches in reaching out to Fayz. As you go through these, think about which style or styles might fit you. 1. DIRECT STYLE. Peter exemplified this approach, especially in Acts 2 where he boldly challenged his listeners with the gospel. Similarly, Karl was very direct in how he brought up and discussed spiritual matters with Fayz. It may have initially taken Fayz aback, but God used it to open up the conversation and to jump-start Fayz on his journey toward Christ. 2. INTELLECTUAL STYLE. Paul is an example of this approach. He was a logical thinker who naturally defended and debated God’s truth in Athens in Acts 17. Likewise, in spite of the awkwardness of talking over an ice cream counter, Mark was a good example of the intellectual style as he gave helpful information and answers to Fayz, and I’ve seen God use him in similar ways countless times. 3. TESTIMONIAL STYLE. We see this third style in the blind man Jesus healed in John 9 by miraculously giving him his sight. Before the man had a chance to blink, he was defending himself before the religious court, saying (in so many words), “I used to be blind, and now I can see—deal with it!” This is my main style as well—using my testimony to encourage others. Even though I wasn’t there in person, my testimony made a difference in Fayz’s life through The Case for Christ, where I combine my story with logic and evidence (since my other natural approach is the intellectual style). Have I touched on your style yet? If not, I probably will tomorrow when we’ll cover three other approaches. Either way, I hope you’re feeling encouraged, knowing God wants to use you in ways that come naturally. Truth for Today God knew what he was doing when he made you. Your personality was constructed on purpose, and God wants to use you in natural ways to reach others who need him..... 4. INTERPERSONAL STYLE. We see this approach in the former tax collector Matthew, who reached out to his previous coworkers by hosting a party for them. He also invited Jesus and the other disciples to come mix it up with them as a way to foster relationships between his older and newer friends (Luke 5:29). Barbara played a similar role by inviting Fayz and his wife into their home. This allowed her and Karl to form a real friendship with them and also to deepen their conversations about spiritual matters. 5. INVITATIONAL STYLE. The woman at the well was thrilled to meet Jesus, the Messiah. So she ran to her town in Samaria and invited her friends to come to the well to hear Jesus for themselves (John 4). They did, and as a result, some of them ended up putting their faith in Christ. Similarly, Karl and Barbara, along with friends from the Sunday school class, invited Fayz and his family to visit their church. Believe me, an invitation to a well-designed service or event can have a huge impact. It’s part of how God reached me! 6. SERVING STYLE. A woman named Tabitha served needy people by making clothing for them (Acts 9). She was like a first-century Mother Teresa. She served people in ways that made them realize there must be a God. Similarly, some people from the class served Fayz by introducing him to key members of the medical community, opening doors for his future career. God can use this kind of loving service to open people up to him in amazing ways. You may not yet be active in sharing your faith, but I’ll bet you can relate to at least one of these approaches in other areas of your life: direct, intellectual, testimonial, interpersonal, invitational, or serving. Or maybe you have a style that we haven’t thought of yet. Regardless, let me urge you to let God use you by trying at least one of these methods to reach out to friends and family for Christ. Truth for Today As a Christian you are a member of the church to which Jesus gave the Great Commission (Matthew 28:18–20). So “go into all the world” while trying approaches that fit the way God made you. (BORROW Today's moment of truth : devotions to deepen your faith in Christ) John 9:31 "We know that God does not hear sinners; but if anyone is God-fearing and does His will, He hears him. BGT John 9:31 οἴδαμεν ὅτι ἁμαρτωλῶν ὁ θεὸς οὐκ ἀκούει, ἀλλ᾽ ἐάν τις θεοσεβὴς ᾖ καὶ τὸ θέλημα αὐτοῦ ποιῇ τούτου ἀκούει. KJV John 9:31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth. NET John 9:31 We know that God doesn't listen to sinners, but if anyone is devout and does his will, God listens to him. CSB John 9:31 We know that God doesn't listen to sinners, but if anyone is God-fearing and does His will, He listens to him. ESV John 9:31 We know that God does not listen to sinners, but if anyone is a worshiper of God and does his will, God listens to him. NIV John 9:31 We know that God does not listen to sinners. He listens to the godly man who does his will. NLT John 9:31 We know that God doesn't listen to sinners, but he is ready to hear those who worship him and do his will. we know: Job 27:8,9 35:12 42:8 Ps 18:41 34:15 66:18-20 Pr 1:28,29 15:29 Pr 21:13 28:9 Isa 1:15 58:9 Jer 11:11 14:12 Eze 8:18 Mic 3:4 Zec 7:13 if anyone : Ps 34:15 Pr 15:29 and does: Jn 4:34 7:17 15:16 Ps 40:8 Ps 143:10 Heb 10:7 1Jn 3:21,22 him: Jn 11:41,42 Ge 18:23-33 19:29 20:7 1Ki 17:20-22 18:36-38 2Ch 32:20,21 Ps 99:6 106:23 Jer 15:1 Jas 5:15-18 Related Passages: Proverbs 15:29 The LORD is far from the wicked, But He hears the prayer of the righteous. Job 27:9 “Will God hear his cry When distress comes upon him? Psalm 66:18 If I regard wickedness in my heart, The Lord will not hear; Isaiah 1:15 “So when you spread out your hands in prayer, I will hide My eyes from you; Yes, even though you multiply prayers, I will not listen. Your hands are covered with blood. GOD HEARS PRAYERS OF GODLY, OBEDIENT MAN We know (eido) that God does not hear (akouo - listen to) sinners (hamartolos) - ESV = "We know that God does not listen to sinners" Using "we" he draws in the Pharisees using know (eido) meaning know beyond a shadow of a doubt. The man astutely uses a variation of the same argument some of the Pharisees used in Jn 9:16+ reasoning that a man who is a sinner cannot perform such signs. There is an element of truth in his statement that God does not listen to sinners (see Job 27:9; Ps 66:18; Isa. 1:15; Isa 59:2, etc.) What is his logic? He is clearly implying that God heard this man Jesus. However, it should be noted, as discussed below, that there are examples of God listening to prayers of unbelievers (sinners). Warren
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Robertson - This is the chief point and the man will not let it be overlooked, almost rubs it in, in fact. It was congenital blindness. TSK Note - It is worthy of remark, that, from the foundation of the world, no person born blind had been restored to sight, even by surgical operation, till about the year 1728; when the celebrated Dr. Cheselden, by couching the eyes of a young man fourteen years of age, restored them to perfect vision. This was the effect of well-directed surgery; that performed by Christ was wholly a miracle, effected by the power of God. The simple means employed could have had no effect in this case, and were merely employed as symbols. Brian Bell - From the mouth of babes! It’s interesting that the Pharisees hostility, forced this healed man to realize the moral majesty of Jesus! So might God give you a pagan professor in college, who loves trashing Christianity...for the purpose of growing your faith roots deeper? Might God give you an ungodly co-worker, who constantly tries to shipwreck your faith... so you can learn how to make fast your anchor? God did it for this brand new believer. Suffering is permitted to fall, for wise and good reasons, which are compatible with the character of God, and it provides a platform on which the grace and power of God may manifest themselves. But this happened so that the work of God might be displayed in his life! (Jn 9:3) Don’t look at the pain , but at its results!
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Robertson - It was insufferable. He had not only taught the rabbis, but had utterly routed them in argument.
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Robertson - In Jn 4:26 Jesus reveals himself in like manner to the Samaritan woman as Messiah while here as the Son of Man (or the Son of God). John 9:38 And he said, "Lord, I believe." And he worshiped Him. BGT John 9:38 ὁ δὲ ἔφη· πιστεύω, κύριε· καὶ προσεκύνησεν αὐτῷ. KJV John 9:38 And he said, Lord, I believe. And he worshipped him. NET John 9:38 He said, "Lord, I believe," and he worshiped him. CSB John 9:38 "I believe, Lord!" he said, and he worshiped Him. ESV John 9:38 He said, "Lord, I believe," and he worshiped him. NIV John 9:38 Then the man said, "Lord, I believe," and he worshiped him. NLT John 9:38 "Yes, Lord, I believe!" the man said. And he worshiped Jesus. Lord: Jn 20:28 Ps 2:12 45:11 Mt 14:33 28:9,17 Lu 24:52 Rev 5:9-14 Related Passage: John 20:28 Thomas answered and said to Him, “My Lord and my God!” Acts 26:18+ to open their (SPIRITUAL) eyes so that they may turn from (SPIRITUAL) darkness to (SPIRITUAL) light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.’ THE GREATEST MIRACLE SPIRITUAL SIGHT! And he said, "Lord (kurios), I believe (pisteuo)" - In this context "Lord (kurios) takes on the meaning of Jesus as Lord, as with "doubting Thomas" (Jn 20:28), and not just "sir." In effect, his respect (sir) has turned to reverence (Lord). Believe (pisteuo) is in the present tense (continual) and active voice (made a choice of his will). Exercise of saving faith involves an act of one's will and is based on information (the truth about Jesus). In this particular case "seeing is believing," or better his seeing led to his believing. “We were made to be prisms refracting the light of God’s glory into all of life.” —John Piper Matthew
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Robertson adds - It is tragic to hear men today deny that Jesus should be worshipped. He accepted worship from this new convert as he later did from Thomas who called him “God” (John 20:28). Peter (Acts 10:25f.) refused worship from Cornelius as Paul and Barnabas did at Lystra (Acts 14:18), but Jesus made no protest here. Charles
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Robertson says "Another part of God’s purpose, seen in Matt. 11:25 = Luke 10:21, is the curse on those who blaspheme and reject the Son. Judgment (2917) krima from krino = to judge, the suffix –ma indicating the result of the judging, ie, that is, the result of making a decision) describes a judicial sentence from a magistrate (his pronouncement). The root verb krino means, originally, to separate. So Homer, of Ceres separating the grain from the chaff ("Iliad," v. 501). Thence, to distinguish, to pick out, to be of opinion, to judge. Thus krima describes one deciding a question of legal right or wrong, to determine the innocence or guilt of the accused and assigning appropriate punishment. The closely related word krisis refers to the process or act of judging (instead of the result of the judging). Vine adds that "Krima is usually the decision which results from an investigation, just as krisis is the process of investigation; sometimes the two are interchanged, as in 1Pe 4:17, krima, where the process of judgment rather than the resulting decision seems to be intended. Hence krima is used of the estimate one man forms of another, Mt 7:2+, and of the decision of human tribunals, Lk 23:40, of the decisions of God, in general, Ro 11:33, and in particular concerning the devil, 1 Timothy 3:6, and man, Mark 12:40 and Gal 5:10." Related Resource: What does the Bible teach about Jesus as judge?
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Robertson writes: Graphic picture. Once in Cincinnati a blind man introduced me to his blind friend. He said that he was showing him the city. Tasker: The last three verses of chapter ix make it clear that this incident has been recorded primarily because it is an acted parable of faith and unbelief, and therefore of judgment, a theme that is never absent for long from this Gospel. When Jesus speaks, His words are truth and judgment. For though He does not deliberately take upon Himself the function of judge, yet, because He is the real Light which shows up the hidden motives and the darkest secrets of men, the inevitable consequence of His presence in the world is a separation between those who claim to have religious insight though they are in fact spiritually blind, and those who, conscious that they are blinded by sin, pray that they may be given the sight of which the sin inherent in their nature has robbed them. To awaken in men a sense of their spiritual blindness is a primary work of Jesus the Apostle of God, and the performing of it puts all who remain ignorant of their deepest need upon the defensive. Hence the indignant and touchy question of the Pharisees in verse 40, Are we blind also? But, as Jesus proceeded to point out to them, it is precisely when men say that they see, and because they say that they see, that their sin remaineth. They continue to be guilty men however unconscious of their guilt. (BORROW The Gospel according to St. John) QUESTION - What is the significance of Jesus saying, “The blind leading the blind” (Matthew 15:14)? ANSWER - Many of the familiar expressions we use today originated in the Bible. One such idiom, “the blind leading the blind,” comes from Jesus’ teaching in Matthew 15:14: “Leave them; they are blind guides. If the blind lead the blind, both will fall into a pit” (see also Luke 6:39). As Jesus traveled around ministering in Galilee, He attracted crowds from places near and far, including Jerusalem—the authoritative center of Judaism at the time. The Gospel of Matthew records a scene in which a group of Pharisees and scribes travel from Jerusalem to confront Jesus. These religious leaders were the representatives of Judaism in that day. They were entrusted with studying the Scriptures and guiding God’s people in the ways of the Lord. Without a doubt, these Jewish leaders were receiving reports of miracles and unconventional activities surrounding Jesus’ ministry. They became alarmed that their many regulations, laws, and age-old “traditions of the elders” (Matthew 15:2ESV) were not being kept. Specifically, they had come to question why Jesus’ disciples were breaking the tradition of ceremonial handwashing before meals. According to their procedures—which, in reality, were human-made regulations and not part of God’s Word—Jesus and His disciples were behaving in a way that made them ritually unclean. These so-called spiritual leaders had elevated their legalistic traditions to the point of equality with the commands of God in Scripture, a transgression Jesus was now compelled to confront. Leading up to His description of the religious leaders as blind leaders of the blind, Jesus pointed out how the Pharisees had broken God’s commandments (Matthew 15:3–9). First, He established their hypocrisy—they regularly broke the laws of God while demanding that others follow their human-made traditions. They displayed outward piety but lacked true devotion to God and His Word in their hearts. They were rebellious toward God and blind to their spiritual emptiness. In Matthew 15:10–14, Jesus returns to their question about handwashing. Instead of addressing the Pharisees and scribes directly, He shared a parable with the crowd. The teaching upended the Pharisee’s tradition, revealing that it’s not what is outside of a person that causes defilement. What makes a person unclean, Jesus taught, originates from inside the individual: “What goes into someone’s mouth does not defile them, but what comes out of their mouth, that is what defiles them” (verse 11). Christ wasn’t refuting the idea that people can become unacceptable before God, only how it happens. Handwashing can’t make a person clean if his or her heart is tarnished. And the human heart can be deceitfully wicked (Jeremiah 17:9). Employing a second parable, Jesus calls the Pharisees “blind guides” (Matthew 15:14). He repeats this characterization in Matthew 23:16: “Woe to you, blind guides!” And again in verse 24: “You blind guides! You strain out a gnat but swallow a camel.” When Jesus said of the Pharisees, “The blind lead the blind,” He was emphasizing the foolishness of the situation. Only a person who can see ought to lead a blind person. To be a successful guide to others, one must be able to see where he or she is going. If the blind lead the blind, those leaders are arrogant, overconfident, and in serious denial about their own sightless condition. Jesus knew this was true of the scribes and Pharisees who had come to confront Him. “Guide for the blind” was a common title for Jewish teachers of that day (Romans 2:19). Jesus wasn’t about to let His detractors continue claiming this title when, in truth, they needed someone to lead them. After Christ called the Pharisees “blind leaders of the blind,” He said to “leave them” in Matthew 15:14. By this, He meant for His disciples to ignore the Pharisees, to let them alone and not to try to please them. These religious leaders thought they were experts in God’s law, but they were blind and ignorant of the law’s true meaning. Christ revealed that they were contradicting the very laws they claimed to understand. Instead of leading their students along the right path that leads to life, they were guiding themselves and their followers straight to disaster: “Both will fall into a pit.” Christ’s parable of the blind leading the blind is just as relevant today as in Jesus’ day. The tendency to elevate human interpretation of Scripture and tradition to a place of equal authority with God’s Word is a blindness that has afflicted people of every generation. The inclination Jesus confronted in the Pharisees is no different from the legalistic traditions and unwritten rules that many churches, denominations, spiritual leaders, and individual believers try to enforce today. When we allow human rules and regulations to take priority over God’s laws, we lead people astray from “the simplicity that is in Christ” (2 Corinthians 11:3NKJV). If we become blind leaders of the blind, we heap God’s judgment on ourselves: “Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the door of the kingdom of heaven in people’s faces. You yourselves do not enter, nor will you let those enter who are trying to” (Matthew 23:13; see also Matthew 18:6). We must be careful not to let arrogance and denial blind us to our spiritual condition. We must make sure that our vision is clear enough to guide others in their spiritual walk. Likewise, we do well to choose our leaders wisely, being careful not to follow blind guides who will lead us away from the straight and narrow path of God’s Word .GotQuestions.org John 9:41 Jesus said to them, "If you were blind, you would have no sin; but since you say, 'We see,' your sin remains. BGT John 9:41 εἶπεν αὐτοῖς ὁ Ἰησοῦς· εἰ τυφλοὶ ἦτε, οὐκ ἂν εἴχετε ἁμαρτίαν· νῦν δὲ λέγετε ὅτι βλέπομεν, ἡ ἁμαρτία ὑμῶν μένει. KJV John 9:41 Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth. NET John 9:41 Jesus replied, "If you were blind, you would not be guilty of sin, but now because you claim that you can see, your guilt remains." CSB John 9:41 "If you were blind," Jesus told them, "you wouldn't have sin. But now that you say, 'We see'-- your sin remains. ESV John 9:41 Jesus said to them, "If you were blind, you would have no guilt; but now that you say, 'We see,' your guilt remains. NIV John 9:41 Jesus said, "If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains. NLT John 9:41 "If you were blind, you wouldn't be guilty," Jesus replied. "But you remain guilty because you claim you can see. If: Jn 15:22-24 Pr 26:12 Isa 5:21 Jer 2:35 Lu 12:47 18:14 Heb 10:26 1Jn 1:8-10 Related Passages: Proverbs 26:12 Do you see a man wise in his own eyes? There is more hope for a fool than for him. Isaiah 5:21 Woe to those who are wise in their own eyes And clever in their own sight! Revelation 3:17+ (EXAMPLE OF since you say, 'We see,' your sin remains) ‘Because you say, “I am rich, and have become wealthy, and have need of nothing,” and you do not know that you are wretched and miserable and poor and blind and naked, 18 I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see. WOE TO THOSE WHO THINK THEY CAN SEE The idea of "think they can see" is the person who thinks he/she has no need for a Savior. Jesus said to them, "If you were blind (tuphlos), you would have no sin - Jesus' answer would have been confusing to the Pharisees because He mixes what to them is something physical (blind) with something that is moral (sin). Keep in mind the context of a physically blind man who is given physical sight, and yet is still cognizant of his spiritual blindness regarding who the Son of Man was. But when Jesus tells him, he believes and thereby is given spiritual sight. The Pharisees can see physically, but fail to acknowledge or realize that they are spiritually blind. If they were to recognize their spiritual blindness (as did one Pharisee named Nicodemus), they would receive the cure that Jesus would have given them. The result would be that they would have no sin that had not been paid for in full by the blood of Jesus. Yes, they were still sinners, like all believers, but their sins would have been borne away forever by the Lamb of God! John