João 9
Bob Utley · Citado em PreceptAustin
João 9
Utley - Jesus as the “light of the world” (cf. Jn 1:4–5, 8–9; 3:17–21; 8:12; 9:5; 12:46) may reflect OT Messianic implications (cf. Isa. 42:6; 49:6; 51:4; 60:1, 3).
João 9
Utley adds "Saliva was a Jewish home remedy. It was not allowed to be used on the Sabbath (cf. Jn 9:14)."
João 9
Utley has an interesting observation of the phrase "I am" (ego eimi) used by the beggar - This is the same Greek idiom Jesus uses in Jn 4:26; 6:20; 8:24, 28, 58; 13:19; 18:5, 6, 8. This context shows that this form (ego eimi) did not automatically have divine connotations. HOW DO YOU RESPOND TO WHAT JESUS HAS DONE? In chapter 9, we see four different reactions to Jesus. The neighbors revealed surprise and skepticism; the Pharisees showed disbelief and prejudice; the parents believed but kept quiet for fear of excommunication; the healed man showed consistent, growing faith. John 9:10 So they were saying to him, "How then were your eyes opened?" BGT John 9:10 ἔλεγον οὖν αὐτῷ· πῶς [οὖν] ἠνεῴχθησάν σου οἱ ὀφθαλμοί; KJV John 9:10 Therefore said they unto him, How were thine eyes opened? NET John 9:10 So they asked him, "How then were you made to see?" CSB John 9:10 Therefore they asked him, "Then how were your eyes opened?" ESV John 9:10 So they said to him, "Then how were your eyes opened?" NIV John 9:10 "How then were your eyes opened?" they demanded. NLT John 9:10 They asked, "Who healed you? What happened?" Jn 9:15,21,26 3:9 Ec 11:5 Mk 4:27 1Co 15:35 HOW CAN YOU NOW SEE? So (oun) - Therefore. Term of conclusion. The neighbors finally come to a consensus that this man is the one who was the blind beggar and who can now see. Now they want to know the how of this miracle. It would have been better if they had wanted to know the "Who?" They were saying (imperfect tense over and over) to him, "How then were your eyes opened (anoigo)?" - They is not the Pharisees, but they will enter the picture in John 9:13. "Eyes opened" is an idiom referring to restoration of sight. Apparently convinced of the miracle, they now seek the solution. They were all asking the wrong question! They should not have asked “How?” but “Who?” Warren
João 9
Utley - The Jewish leaders go by two different terms in John. They are usually referred to as “the Jews” (cf. Jn 9:18, 22). However, in this chapter they are called the Pharisees in Jn 9:13, 15, 16, 40. Pharisees (5330) pharisaios is transliterated from the Hebrew parash (06567 - to separate) from Aramaic word peras (06537) ("Peres" in Da 5:28+), signifying to separate, owing to a different manner of life from that of the general public. The Pharisees belonged to the Sanhedrin, not as a party, but as members of a group of men who knew the Scriptures. Josephus points to the Pharisees’ influence among the people (Josephus Antiquities 13.10.5; Josephus Antiquities 18.1.4) John
João 9
Utley on Sabbath - The Jewish leaders’ traditional rules (the Oral Traditions codified in the Talmud) took precedent over this man’s need (cf. Jn 5:9; 9:16; Matt. 23:24). Brian Bell - Rabbis taught you could spit on a rock, but not on the ground, for that would be working (i.e. it might roll on the dirt & make mud [ED: OR "PLOW A FURROW!"]). By this time, years of legalistic accretion had encrusted the original Sabbath laws like barnacles. (William Barclay) Warren
João 9
Utley - It is interesting to note that Rabbinical Judaism has no concept of “original sin” (cf. Job 14:1. 4: Ps. 51:5). The fall of Genesis 3+ was not emphasized at all in Rabbinical Judaism. The Jews asserted that there was a good and bad intent (yetzer) in every man. These Pharisees were asserting that this healed man’s testimony and logic were invalid because obviously he was a sinner evidenced by being born blind. NET NOTE - “From birth you have been evil.” The implication of this insult, in the context of John 9, is that the man whom Jesus caused to see had not previously adhered rigorously to all the conventional requirements of the OT law as interpreted by the Pharisees. Thus he had no right to instruct them about who Jesus was.
João 9
Utley has a good summary of this man's faith - We can see the theological development of the faith of this man within the chapter, as the man moves from calling Jesus: (1) a man (Jn 9:11); (2) to a prophet (Jn 9:17); (3) to the honorific title of “Sir” (Jn 9:36); (4) to “Lord (kurios),” in the full theological usage of this term (Jn 9:38). The Greek word (kurios) is the same in both Jn 9:36 and Jn 9:38. Only context can determine the connotation.
João 9
Utley explains it this way - This was a double fulfillment of prophecy especially from Isaiah: (1) the proud Israelite will not understand God’s message (cf. Isa. 6:10, Isa 42:18–19; 43:8; Jer. 5:21; Ezek. 12:2); (2) the poor, outcast, physically affected who are repentant and humble will understand (cf. Isa. 29:18; Isa 32:3–4; Isa 35:5; Isa 42:7, 16). Jesus is the light of the world for all who choose to see (cf. Jn 1:4–5, 8–9).