João 9
Charles Spurgeon · Citado em PreceptAustin
João 9
Spurgeon - Christ is the turner of the tables. Did not the virgin mother sing, “He hath put down the mighty from their seats, and he hath exalted them of low degree. He hath filled the hungry with good things, but the rich he hath sent empty away”? (Lk 1:52+) So he ever does. (Spurgeon's Exposition of John 9) John
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Spurgeon - He felt that he could safely go as far as that, for Jesus could not have wrought such a. miracle as that if he had not been a prophet sent by God. (Spurgeon's Exposition of John 9) Prophet (4396) prophetes from próphemi = literally to tell beforehand in turn from pró = before, in front of, forth, on behalf of + phemí = speak, tell) is primarily a forth-teller or one who speaks out God’s message, primarily to their own generation, usually always calling the people to God's truth for them at that moment, often using the phrase "Thus saith the Lord." The prophet is one who speaks before in the sense of proclaim, or the one who speaks for, i.e., in the Name of (God). "As distinct from the sacral figures of pagan antiquity the biblical prophet is not a magician. He does not force God. On the contrary, he is under divine constraint. It is God Who invites, summons, and impels him--e.g., Jer 20:7" (Lamorte and Hawthorne) Although we commonly think of the prophet as predicting future events (foretelling) generally this was secondary to his work of forth-telling. When they functioned as predictors or prognosticators, the Biblical prophets foretold the future with 100 percent accuracy. And so if they were correct on the first coming of Messiah, they will be correct on His second coming and on the coming of the antichrist. In sum, forth-telling dealt with current events and fore-telling with future events, but in both the goal is the same -- to call us to trust the Lord and submit to His will for our lives, living in conformity with His Word. Lexham Bible - Prophetes is someone who is specially endowed or enabled to receive and deliver direct revelation of God's will. Prophetes in John's Gospel - Jn. 1:21; Jn. 1:23; Jn. 1:25; Jn. 1:45; Jn. 4:19; Jn. 4:44; Jn. 6:14; Jn. 6:45; Jn. 7:40; Jn. 7:52; Jn. 8:52; Jn. 8:53; Jn. 9:17; Jn. 12:38 QUESTION - Was Jesus a prophet? ANSWER - Prophets are presented in the Bible as having several functions. First, prophets are spokesmen for God. When the people of Israel asked the prophet Samuel for a king, God told Samuel, “Listen to all that the people are saying to you; it is not you they have rejected, but they have rejected me as their king” (1 Samuel 8:7). Samuel was responsible to relay the Word of God to the people of Israel, and God states that He was the source of Samuel’s authority and words. Thus, Samuel the prophet was God’s representative. Many other passages in the Old Testament have statements such as “the word of the Lord came to,” indicating that the source of the message was God and not the prophet (e.g., 2 Samuel 7:4; 2 Kings 20:4; Jeremiah 1:4; Ezekiel 3:16; and the opening verses of Hosea, Joel, Micah, Jonah, and Zephaniah). Similarly, Jesus taught a heavenly message: “My teaching is not my own. It comes from the one who sent me” (John 7:16). He also stated that He spoke “just what the Father has taught me” (John 8:28). In Jesus’ High Priestly Prayer, He says, “I gave them the words you gave me” (John 17:8). Thus, Jesus clearly fulfilled the role of a prophet, as He was a spokesman for God. The second primary function of a prophet in the Bible is what people commonly think of when they hear the term prophecy, and that is foretelling or predicting future events through divine revelation. Foretelling, though not the prophets’ most common task, is another form of their primary role. In speaking on God’s behalf, sometimes the message would include predicting the future. Jesus predicted the future when He told His disciples “that he must go to Jerusalem and suffer many things at the hands of the elders, the chief priests and the teachers of the law, and that he must be killed and on the third day be raised to life” (Matthew 16:21). This prophecy is recorded as fulfilled in all four Gospel accounts (Matthew 27—28; Mark 15—16; Luke 22—24; and John 18—20). Jesus also predicted that, shortly after His ascension, the disciples would receive power at the coming of the Holy Spirit (Acts 1:8). Acts 2 records the fulfillment of the prophecy: the apostles received the Holy Spirit and spoke in languages they did not know to proclaim the gospel to at least fifteen different language groups present in Jerusalem for Pentecost. Thus, Jesus clearly fulfilled the role of a prophet, as He spoke predictively. A third function of some of the prophets was healing and miracles. Moses performed many miracles, including parting the Red Sea (Exodus 14:21–22). Elijah performed a miracle when he called fire down from heaven to burn up a sacrifice (1 Kings 18:36–38). Elisha performed a miracle when he made the ax head float in the water (2 Kings 6:6). All four Gospel accounts record Jesus performing many miracles and healings (e.g., Matthew 8:14–15; Mark 1:40–45; Luke 8:42–48; and John 6:16–21). The title “prophet” is used many times in the Gospels when other people refer to Jesus (Matthew 21:11; Luke 7:16; John 4:19). Jesus also alluded to Himself as a prophet in Mark 6:4. God had told Moses that someday He would send another prophet to Israel, “and I will put my words in his mouth. He will tell them everything I command him” (Deuteronomy 18:18). Jesus was the prophet who fulfilled that prophecy (see Acts 3:22; 7:37). Jesus fulfills all the requirements for a prophet in title, word, and deed. He is the ultimate prophet in that He is the very Word of God Himself (John 1:1). GotQuestions.org John 9:18 The Jews then did not believe it of him, that he had been blind and had received sight, until they called the parents of the very one who had received his sight, BGT John 9:18 Οὐκ ἐπίστευσαν οὖν οἱ Ἰουδαῖοι περὶ αὐτοῦ ὅτι ἦν τυφλὸς καὶ ἀνέβλεψεν ἕως ὅτου ἐφώνησαν τοὺς γονεῖς αὐτοῦ τοῦ ἀναβλέψαντος KJV John 9:18 But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight. NET John 9:18 Now the Jewish religious leaders refused to believe that he had really been blind and had gained his sight until at last they summoned the parents of the man who had become able to see. CSB John 9:18 The Jews did not believe this about him-- that he was blind and received sight-- until they summoned the parents of the one who had received his sight. ESV John 9:18 The Jews did not believe that he had been blind and had received his sight, until they called the parents of the man who had received his sight NIV John 9:18 The Jews still did not believe that he had been blind and had received his sight until they sent for the man's parents. NLT John 9:18 The Jewish leaders still refused to believe the man had been blind and could now see, so they called in his parents. NRS John 9:18 The Jews did not believe that he had been blind and had received his sight until they called the parents of the man who had received his sight YLT John 9:18 and he said -- 'He is a prophet.' The Jews, therefore, did not believe concerning him that he was blind and did receive sight, till that they called the parents of him who received sight, Jn 5:44 Jn 12:37-40 Ge 19:14 Isa 26:11 53:1 Lu 16:31 Heb 3:15-19 Heb 4:11 Related Passages: John 5:44+ “How can you believe, when you receive glory from one another and you do not seek the glory that is from the one and only God? John 12:37-40+ But though He had performed so many signs before them, yet they were not believing in Him. 38 This was to fulfill the word of Isaiah the prophet which he spoke: “LORD, WHO HAS BELIEVED OUR REPORT? AND TO WHOM HAS THE ARM OF THE LORD BEEN REVEALED?” 39 For this reason they could not believe, for Isaiah said again, 40 “HE HAS BLINDED THEIR EYES AND HE HARDENED THEIR HEART, SO THAT THEY WOULD NOT SEE WITH THEIR EYES AND PERCEIVE WITH THEIR HEART, AND BE CONVERTED AND I HEAL THEM.” JEWS DISCOUNT "EYEWITNESS" TESTIMONY The Jews (Ioudaios) then did (absolutely) not believe (pisteuo) it of him, that he had been blind (tuphlos) and had received sight (anablepo) - NET - "Now the Jewish religious leaders refused to believe that he had really been blind." In this context the Jews clearly refers to the antagonistic Jewish leaders. Marvin Vincent on the Jews has an interesting thought - Notice the change from the Pharisees. The Pharisees had already divided on this miracle (Jn 9:16). The Jews represent that section which was hostile to Jesus.(John 9 Commentary) Tasker adds "Unable to explain this unprecedented phenomenon of a man born blind being enabled to see, they will not admit that it has really happened.” (Borrow The Gospel According to St John page 124) Recall that John frequently uses "Jews" to denote those hostile to Jesus, especially among the religious leaders (John 2:18, 20; 5:16, 18; 6:41, 52; 7:1, 15, 35; 8:22, 48, 52, 57–59; 10:24, 31, 33; 19:38; 20:19) Until (until) they called the parents of the very one who had received his sight (anablepo) - This is somewhat of a parenthetical explanation by John which serves to introduce us to the following dialogue between the Pharisees and the parents. Until (until) means that the leaders were unbelieving of the miracle up to the point in time when they questioned the man's parents. The implication is that then they began to believe this was a genuine miracle. Sadly although the Pharisees come to believe in the reality of the miracle (once they heard the testimony of his parents), they still refused to believe in the Redeemer Who worked the miracle, in contrast to the blind man's genuine belief (Jn 9:35, 36, 38). THOUGHT - Once again we see that those who are most receptive to the Gospel of Jesus are those who are generally "down and out" not religious people. Religion can sadly shield one from the truth of their desperate need for a true relationship with Jesus. In my experience of frequently sharing the Gospel, one group that almost invariably is resistant and even at times antagonistic are those who are religious, thinking their practice of sacraments, ritual prayers, etc, makes them acceptable before a holy God. They will be among the "many" in Mt 7:21-23+ who tragically hear from the lips of Jesus "‘I never knew you; DEPART (aorist imperative) FROM ME, YOU WHO (present tense - continually) PRACTICE LAWLESSNESS.’" Believe (4100) pisteuo means to consider something to be true and therefore worthy of one’s trust. To accept as true, genuine, or real. TTo accept the word or evidence of. pisteuo can refer to an "heart belief" (saving faith, genuine belief that leads to salvation, this believing involves not only the consent of the mind, but an act of the heart and will of the subject) or an intellectual belief (mental assent, "head" knowledge, not associated with bringing salvation if it is by itself), both uses demonstrated by Jesus statement in John 11, "Everyone who lives and believes (refers to genuine saving faith) in Me shall never die. Do you believe (intellectually) this?" (John 11:26) Regarding belief that saves a soul from hell, W E Vine has an excellent definition of pisteuo - (1) a firm conviction which produces full acknowledgment of God's revelation of Truth - (2Th 2:11+ -"in order that they all may be judged who did not believe [pisteuo] the truth, but took pleasure in wickedness.") (2) a personal surrender to the Truth (Jn 1:12+ "But as many as received Him, to them He gave the right to become children of God, even to those who believe [pisteuo] in His name") and (3) a conduct inspired by and consistent with that surrender (cf "obedience of faith"). Pisteuo is a major verb in the Gospel of John - Jn. 1:7; Jn. 1:12; Jn. 1:50; Jn. 2:11; Jn. 2:22; Jn. 2:23; Jn. 2:24; Jn. 3:12; Jn. 3:15; Jn. 3:16; Jn. 3:18; Jn. 3:36; Jn. 4:21; Jn. 4:39; Jn. 4:41; Jn. 4:42; Jn. 4:48; Jn. 4:50; Jn. 4:53; Jn. 5:24; Jn. 5:38; Jn. 5:44; Jn. 5:46; Jn. 5:47; Jn. 6:29; Jn. 6:30; Jn. 6:35; Jn. 6:36; Jn. 6:40; Jn. 6:47; Jn. 6:64; Jn. 6:69; Jn. 7:5; Jn. 7:31; Jn. 7:38; Jn. 7:39; Jn. 7:48; Jn. 8:24; Jn. 8:30; Jn. 8:31; Jn. 8:45; Jn. 8:46; Jn. 9:18; Jn. 9:35; Jn. 9:36; Jn. 9:38; Jn. 10:25; Jn. 10:26; Jn. 10:37; Jn. 10:38; Jn. 10:42; Jn. 11:15; Jn. 11:25; Jn. 11:26; Jn. 11:27; Jn. 11:40; Jn. 11:42; Jn. 11:45; Jn. 11:48; Jn. 12:11; Jn. 12:36; Jn. 12:37; Jn. 12:38; Jn. 12:39; Jn. 12:42; Jn. 12:44; Jn. 12:46; Jn. 13:19; Jn. 14:1; Jn. 14:10; Jn. 14:11; Jn. 14:12; Jn. 14:29; Jn. 16:9; Jn. 16:27; Jn. 16:30; Jn. 16:31; Jn. 17:8; Jn. 17:20; Jn. 17:21; Jn. 19:35; Jn. 20:8; Jn. 20:25; Jn. 20:29; Jn. 20:31 John 9:19 and questioned them, saying, "Is this your son, who you say was born blind? Then how does he now see?" BGT John 9:19 καὶ ἠρώτησαν αὐτοὺς λέγοντες· οὗτός ἐστιν ὁ υἱὸς ὑμῶν, ὃν ὑμεῖς λέγετε ὅτι τυφλὸς ἐγεννήθη; πῶς οὖν βλέπει ἄρτι; KJV John 9:19 And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see? NET John 9:19 They asked the parents, "Is this your son, whom you say was born blind? Then how does he now see?" CSB John 9:19 They asked them, "Is this your son, the one you say was born blind? How then does he now see?" ESV John 9:19 and asked them, "Is this your son, who you say was born blind? How then does he now see?" NIV John 9:19 "Is this your son?" they asked. "Is this the one you say was born blind? How is it that now he can see?" NLT John 9:19 They asked them, "Is this your son? Was he born blind? If so, how can he now see?" YLT John 9:19 and they asked them, saying, 'Is your son, of whom ye say that he was born blind? how then now doth he see?' Is this: Jn 9:8,9 Ac 3:10 4:14 PHARISEE GRILL THE PARENTS To grill someone means to question them intensely and even relentlessly. And questioned (erotao) them, saying, "Is this your son, who you say was born blind (tuphlos)? - Like prosecuting attorneys they press the parents to tell the truth about his blindness from birth. Then how does he now see? - Now the Pharisees are faced with the reality of a miracle, so they desperately sought an explanation. Recall that John had just explained that the religious leaders did not believe that the man had truly been born blind, but that they did believe when they called his parents. John 9:20 His parents answered them and said, "We know that this is our son, and that he was born blind; BGT John 9:20 ἀπεκρίθησαν οὖν οἱ γονεῖς αὐτοῦ καὶ εἶπαν· οἴδαμεν ὅτι οὗτός ἐστιν ὁ υἱὸς ἡμῶν καὶ ὅτι τυφλὸς ἐγεννήθη· KJV John 9:20 His parents answered them and said, We know that this is our son, and that he was born blind: NET John 9:20 So his parents replied, "We know that this is our son and that he was born blind. CSB John 9:20 "We know this is our son and that he was born blind," his parents answered. ESV John 9:20 His parents answered, "We know that this is our son and that he was born blind. NIV John 9:20 "We know he is our son," the parents answered, "and we know he was born blind. NLT John 9:20 His parents replied, "We know this is our son and that he was born blind, YLT John 9:20 His parents answered them and said, 'We have known that this is our son, and that he was born blind; THE PARENTS ATTEST SON'S CONGENITAL BLINDNESS His parents answered them and said, "We know (eido).that this is our son, and that he was born blind (tuphlos) - The parents respond using the verb eido for know, which speaks of absolute, beyond a shadow of a doubt knowledge. The Pharisees would have had no difficulty understanding the parent's statement testifying to their son's congenital blindness.
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Spurgeon - The man could not see Jesus, but sight came to the man from Jesus. If there are any here who cannot look to Christ as yet, our prayer is that he may look on them as he looked on this blind man. (Spurgeon's Exposition of John 9) The question that this passage raises is how did He know the man was blind from birth? We know he was begging (Jn 9:8) so perhaps he shouted out his condition (like the homeless do today explaining the reason for their sad status on cardboard placards) to induce more alms. Of course the other possibility (and I think more likely) is that Jesus knew by His omniscience, something John has alerted us to previously, especially in Jn 2:25+ where John tells us "He (Jesus) Himself knew what was in man." THOUGHT - Dear reader, Jesus is always passing by! Jesus always knows your "malady." Jesus is always compassionate. Jesus will always meet your need, not your greed, but not necessarily in the way you might wish, but in a way that is best for His glory and your good (Ro 8:28+)! He is the same yesterday and today and forever. (Heb 13:8+). ANOTHER THOUGHT - As an aside, there are some who teach Jesus on earth functioned just as a Man, but passages like John 2:25+ and John 9 clearly teach us He was/is the God-Man, fully God and fully Man. Here is an example from Bill Johnson associated with the popular Bethel Church movement in Redding, California (see note on many churches are singing Bethel music -- Do not be deceived, music is a powerful teaching tool, so be sure it is Biblical!). In one of his books (Heaven Invades)
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Spurgeon - The world will still stick to its unfounded belief that if the Tower of Siloam falls upon any men they must be sinners above all sinners upon the face of the earth. A cruel doctrine, a vile doctrine, fit for savages, but not to be mentioned by Christians, who know that ‘whom the Lord loveth he chasteneth,’ and even his best beloved have been taken away on a sudden. Yet I do see a good deal of this cruel notion about, and if men are in trouble, I hear it muttered, ‘Well, of course they brought it on themselves.’ Is this your way of cheering them? Cheap moral observations steeped in vinegar make a poor dish for an invalid. Such censures are a sorry way of helping a lame dog over a stile; no, it is putting up another stile for him so that he cannot get over it at all. Now I mark this of my Lord, that it is written of him that he ‘giveth to all men liberally, and upbraideth not’. When he fed those thousands in the wilderness it would have been most just if he had said to them, ‘Why did you all come out into the wilderness, and not bring your provision with you? What have you to do out here without something to eat? You are unthrifty, and deserve to hunger.’ No, no, he never said a word of the sort, but he fed them, fed them all, and sent them home filled. You and I are not sent into the world to thunder out commandments from the top of Sinai: we ‘are come unto mount Sion’. We are not to go on circuit as if we were judge and hangman rolled into one, to meet all the sorrow and misery in the world with bitter words of censure and condemnation. If we do so, how different we are from that blessed Master of ours who says not a word by way of rebuke to those who seek him. (Sermon The Blind Man's Eyes Opened; or, Practical Christianity) Greg Laurie - WHO SINNED? And His disciples asked Him, saying, “Rabbi, who sinned, this man or his parents, that he was born blind?” (John 9:2) Sometimes the question comes up of whether our physical suffering on Earth is the result of sin. Who sinned? That’s the question the disciples asked Jesus in John 9. Was it the blind man or his parents? Jesus responded by clearly pointing out there was no specific correlation here. In other words, the blind man wasn’t being punished for his own sin or the sin of his parents. But notice this. Jesus did not say that suffering is just a random event that has nothing to do with sin. In a broad sense, all sickness, disabilities, and the limitations that come with the physical body are a result of sin. God’s original plan was that our physical bodies would never get sick, wear out, or die. God’s original purpose was for this body to live forever. But because of the sin of Adam, because he disobeyed God in the Garden of Eden, sin came into human life and spread to all of humanity. But let me add this. You can experience physical hardship as a result of your own sin. If you are an alcoholic, that will affect you physically. If you’re a drug addict, that will affect you physically. In a sense those physical problems could be directly linked to sin. So yes, you can bring problems into your life as a result of breaking the commandments of God. There is a reason that He gave us these guidelines in His Word. It was for our own good. God had a plan and a purpose for each rule to protect us in life that we might live life to its fullest. Every day, we have the ability to choose between right and wrong. Choose life! BORROW - For every season : daily devotions Curiosity Or Compassion? [Jesus’] disciples asked Him, saying, “Rabbi, who sinned, this man or his parents, that he was born blind?” — John 9:2 Today's Scripture: John 9:1-12 Why is it that when we hear about someone who is suffering, we are more interested in the details of what, why, when, and where than we are about how we can help? When the disciples passed the blind beggar (John 9:1), their curiosity about why he was suffering outweighed the prospect of reaching out to help him. “Who sinned, this man or his parents, that he was born blind?” they asked (v.2). Their pop-quiz for Jesus revealed that they were dreadfully out of step with their Master’s heart. In fact, lurking beneath their question was a judgmental spirit—a desire to know whom to blame—as if that would make anyone feel better! Thankfully, Jesus modeled a compassionate response. Rather than speculation and condemnation, He marshaled His resources to help, which in this case meant complete healing. He made it clear that the man’s blindness was intended to provide a moment for God to be magnified through Jesus’ compassionate touch. Feeling curious about somebody’s problem? Shift into Jesus’ mode and move past the point of curiosity to his or her point of need. Reach out and touch someone’s pain. Show the compassionate love of Jesus in action. By: Joe Stowell Amid the snares misfortune lays Unseen, beneath the steps of all, Blest is the Love that seeks to raise And stay and strengthen those who fall. —Bryant Do you want to be like Jesus? Replace curiosity with compassion. Frances Jane Crosby wrote more than 9,000 hymns, some of which are among the most popular in every Christian denomination. She wrote so many that she was forced to use pen names lest the hymnals be filled with her name above all others. And, for most people, the most remarkable thing about her was that she had done so in spite of her blindness. “I think it is a great pity that the Master did not give you sight when he showered so many other gifts upon you,” remarked one well-meaning preacher. Fanny Crosby responded at once, as she had heard such comments before. “Do you know that if at birth I had been able to make one petition, it would have been that I was born blind?” said the poet, who had been able to see only for her first six weeks of life. “Because when I get to heaven, the first face that shall ever gladden my sight will be that of my Savior.” Her love of poetry began early—her first verse, written at age 8 (THIS IS ABSOLUTELY AMAZING AND SUPERNATURAL!), echoed her lifelong refusal to feel sorry for herself: Oh, what a happy soul I am, though I cannot see! I am resolved that in this world Contented I will be. How many blessings I enjoy That other people don't, To weep and sigh because I'm blind I cannot, and I won't! John 9:3 Jesus answered, "It was neither that this man sinned, nor his parents; but it was so that the works of God might be displayed in him. BGT John 9:3 ἀπεκρίθη Ἰησοῦς· οὔτε οὗτος ἥμαρτεν οὔτε οἱ γονεῖς αὐτοῦ, ἀλλ᾽ ἵνα φανερωθῇ τὰ ἔργα τοῦ θεοῦ ἐν αὐτῷ. KJV John 9:3 Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. NET John 9:3 Jesus answered, "Neither this man nor his parents sinned, but he was born blind so that the acts of God may be revealed through what happens to him. CSB John 9:3 "Neither this man nor his parents sinned," Jesus answered. "This came about so that God's works might be displayed in him. ESV John 9:3 Jesus answered, "It was not that this man sinned, or his parents, but that the works of God might be displayed in him. NIV John 9:3 "Neither this man nor his parents sinned," said Jesus, "but this happened so that the work of God might be displayed in his life. NLT John 9:3 "It was not because of his sins or his parents' sins," Jesus answered. "This happened so the power of God could be seen in him. Neither: Job 1:8-12 Job 2:3-6 Job 21:27 Job 22:5-30 Job 32:3 42:7 Ec 9:1,2 Lu 13:2-5 Ac 28:4 but: Jn 11:4,40 14:11-13 Mt 11:5 Ac 4:21 Related Passages: Acts 28:4+ When the natives saw the creature hanging from his (PAUL'S) hand, they began saying to one another, “Undoubtedly this man is a murderer, and though he has been saved from the sea, justice has not allowed him to live.” JESUS CORRECTS THEIR INCORRECT CONCLUSION Jesus answered, "It was neither that this man sinned (hamartano), nor his parents - Jesus does not say sin does not have consequences which may sometimes be physical, but simply that sin is not involved in the pathogenesis of this man's congenital blindness. but (term of contrast) it was so that (purpose clause) the works of God might be displayed (phaneroo - brought to the spotlight) in him - Jesus teaches that this man's blindness was sovereignly allowed, so that it would provide an opportunity for men to see the miraculous works of God. One is reminded of the wine running out at wedding in Cana in John 2 and John's summary that " This beginning of His signs Jesus did in Cana of Galilee, and manifested His glory, and His disciples believed in Him." F. F. Bruce notes "This does not mean that God deliberately caused the child to be born blind in order that, after many years, his glory should be displayed in the removal of the blindness; to think so would again be an aspersion on the character of God. It does mean that God overruled the disaster of the child's blindness so that, when the child grew to manhood, he might, by recovering his sight, see the glory of God in the face of Christ, and others, seeing this work of God, might turn to the true Light of the World. (BORROW The Gospel of John 209)
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Spurgeon - In other words, this man is not blind as the result of sin in himself, or in his parents. He is blind in order that God may have a platform for the display of his gracious power in healing him....What a very blessed way of looking at evil,—as an opportunity for God to manifest the power of his works of grace by getting rid of it! I wish that everyone here would look upon the evil within his own heart in this very hopeful light, and say, “There is something in me for God to conquer. There is some spiritual disease in me for the great Physician to heal. There is space in my poor soul for the Lord himself to work some miracle of mercy.” (Spurgeon's Exposition of John 9) Jesus Himself had spoken of healing the blind as one of the signs of Messiah when he was questioned by John the Baptist, declaring to his men that "the BLIND RECEIVE SIGHT and the lame walk, the lepers are cleansed and the deaf hear, the dead are raised up, and the POOR HAVE THE GOSPEL PREACHED TO THEM." (Mt. 11:5+) Reformation Study Bible - Some of our sufferings, like the trials of Job, are for God’s glory, either through our resulting refinement or through a spectacular healing as in the present case. God’s purpose is not always presently known to us, but we have God’s assurance that His purpose is good (Rom. 8:28). (John 9:3) M. G. Pearse said "At such a time (as they sought to kill him in chapter 8), it was very wonderful that He should see anything but the way out. His life was in peril. The plot was thickening, the pursuers were more than ever determined to murder Him. At such times men are likely to see only what concerns themselves and their own safety. It is a blessed proof of the way in which that most gracious heart lay open to all the sorrow and needs of men. (What the Master and What the Disciples Saw) The disciples were looking for sin; Jesus was looking at the soul. The disciples saw an obstacle; Jesus saw an opportunity! --David Owen ILLUSTRATION -
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Spurgeon - Think of our Lord being under the necessity of working: “I must work.” Men say that “Must is for the king;” but here is the King of kings declaring that work is, by the most urgent necessity, laid upon him; so will not you, beloved brethren and sisters in Christ, come under this divine necessity? Will not you feel that you also must be doing all you can for your Divine Lord and Master?......Our Saviour felt that he was commissioned as a servant of his Father, sent here to do a certain work, and he must be doing it. It is well for God’s servants to feel a holy compulsion. It does not take away from them the freedom of their action, and their delight in the service of God; but still it exercises a powerful influence over a man when he feels, “Woe is me, if I preach not the gospel;” or when, like the Lord Jesus, he says, “I must work the works of him that sent me.” Did the Well-beloved, the Prince of Heaven, come under compulsion? Did he put himself under that “must” which is for the king? Then you and I may well put ourselves under holy bondage for the Lord. Then, do not hinder me; do not tell me that I am too feeble in health; “I must work the works of him that sent me.” (Spurgeon's Exposition of John 9) QUESTION - How are we to live our lives in light of Christ's return? ANSWER - We believe that the return of Jesus Christ is imminent, that is, His return could occur at any moment. We, with the apostle Paul, look for “the blessed hope—the glorious appearing of our great God and Savior, Jesus Christ” (Titus 2:13). Knowing that the Lord could come back today, some are tempted to stop what they are doing and just “wait” for Him. However, there is a big difference between knowing that Jesus could return today and knowing that He will return today. Jesus said, “No one knows about that day or hour” (Matthew 24:36). The time of His coming is something God has not revealed to anyone, and so, until He calls us to Himself, we should continue serving Him. In Jesus’ parable of the ten talents, the departing king instructs his servants to “occupy till I come” (Luke 19:13 KJV). The return of Christ is always presented in Scripture as a great motivation to action, not as a reason to cease from action. In 1 Corinthians 15:58, Paul wraps up his teaching on the rapture by saying, “Always give yourselves fully to the work of the Lord.” In 1 Thessalonians 5:6, Paul concludes a lesson on Christ’s coming with these words: “So then, let us not be like others, who are asleep, but let us be alert and self-controlled.” To retreat and “hold the fort” was never Jesus’ intention for us. Instead, we work while we can. “Night is coming, when no one can work” (John 9:4). The apostles lived and served with the idea that Jesus could return within their lifetime; what if they had ceased from their labors and just “waited”? They would have been in disobedience to Christ’s command to “go into all the world and preach the good news to all creation” (Mark 16:15), and the gospel would not have been spread. The apostles understood that Jesus’ imminent return meant they must busy themselves with God’s work. They lived life to the fullest, as if every day were their last. We, too, should view every day as a gift and use it to glorify God. Thomas Watson - It is night with the devils; it is yet day with you. Work while it is day (John 9:4). If you lose your day, you lose your souls! This is the season for your souls. Now God commands, now the Spirit breathes, now ministers beseech, and as so many bells of Aaron, would chime in your souls to Christ. Oh, improve your season! This is your seed-time, now sow the seeds of faith and repentance. If when you have seasons, you lack hearts, the time may come when you have hearts and you shall lack seasons. Take time while you may; the mariner hoists up his sails while the wind blows. Never had a people a fairer gale for heaven than you of this city, and will you not set forward in your voyage? Oh my brethren, now is the time for your souls, now plead with God for mercy, or at least get Christ to plead for you. Think seriously of these things. - The One Thing Necessary Charles Simeon - We are not sent here to eat, and to drink, and to pass our time in pleasure; but to do the work assigned to us. Every moment of our time is given us for that purpose, and should be employed for that end. When we rise in the morning, we should inquire, What duties have I to perform this day? And, when we lie down again at night, we should inquire, how far we have executed the will of our heavenly Master. The performance of our work should supersede every thing else. Nothing should occupy our mind in comparison of it. To every one who would call us from our duty, we should reply with Nehemiah, “I am doing a great work, so that I cannot come down. Why should the work cease, whilst I leave it, and come down to you [Note: Nehemiah 6:3.]?” The conduct of Abraham’s servant, when ordered to seek out from amongst the family of Abraham a wife for his son Isaac, will admirably illustrate our duty towards God. Having received his instructions relative to the conduct he should pursue, he implored of God his unerring guidance, that so he might be led to a successful issue. And when, by Divine Providence, he seemed to have attained his end, having been led to the very house of Abraham’s own nephew, Bethuel, he was desired to refresh himself after his long journey. But what was his reply? It was truly memorable; and shewed how much he had at heart the execution of the trust committed to him: “There was set meat before him to eat: but he said, I will not eat, until I have told mine errand [Note: Genesis 24:33.].” Here, we see, he preferred his duty “before his necessary food [Note: Job 23:12.].” This is exactly what we should do. Our blessed Lord has set us the example: and, like him, we should be able to say, “My meat is, to do the will of Him that sent me [Note: John 4:34.].”] The urgency of it— We have but a "day" to do it in— A day is given us; and that is little enough for so great a work: yet it is time enough, if duly and diligently improved. It is, however, of very uncertain continuance. The sun of many goes down at noon; and often without the slightest warning. Yes, scarcely is the sun risen with many, before it sets. This is a truth known to all; but considered by few: else, how earnest would we be in doing the work assigned to us. We would not be putting it off until "a more convenient season;" but would improve the present hour, "not knowing what a day or an hour may bring forth." We should "walk, not as fools, but as wise, redeeming the time, Ephesians 5:15-16." Our day being closed, our work is closed with it— "There is no work, nor device, nor knowledge, nor wisdom in the grave, Ecclesiastes 9:10." "When the night is once come, we can work no more." Our good purposes, if not carried into effect before, will then fail, and our best resolutions prove abortive. If we have lived impenitent to that hour, or have only felt remorse, without carrying our sins to Jesus, and washing them in the fountain of his blood—then we shall continue impenitent and unforgiven to all eternity. "As the tree falls, so it will lie, Ecclesiastes 11:3." ---- Click for his full pithy sermon on John 9:4 (Scroll down page) Thomas Boston - We have no time to be idle. Our work for eternity is great, for it is long, and our time is short. They who have much work, little time to do it in, little strength to do it with, and much opposition to wrestle against, had need to lose no time, John 9:4. The shadows of the evening are stretched out; we have made but little way; let us therefore mend our pace. Thomas Boston - Now the glass is set up to you: there is much of it run, as you may see by looking to the lower end, the time you have lived: the upper end you cannot see, what time you have yet to live; how soon it may run out then, you know not. But it will never be turned for you. When the last sand runs out, the word is given, The master allows no more time for his work to you, Give account of your stewardship. Saints and Sinners, in This World and the Next J C
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Spurgeon - There are ten thousand actions good in themselves, which it might not be right for me to choose as my vocation in life. I know a great many persons who think it is their business to preach, but who had much better make it their business to hear for a little while longer. We know some who think it is their business to take the headship of a class, but who might be amazingly useful by giving away some tracts, or by taking a seat in a class themselves for a little while. The fact is, that we are not to pick and choose the path of Christian service which we are to walk in, but we are to do the work of him that sent us; and our object should be, as there is so much work to be done, to find out what part of the work the Master would have us to do. Our prayer should be, ‘Show me what thou wouldst have me to do’—have me to do in particular; not what is generally right, but what is particularly right for me to do. My servant might, perhaps, think it a very proper thing for her to arrange my papers for me in my study, but I should feel but a very slender amount of gratitude to her. If, however, she will have a cup of coffee ready for me early in the morning, when I have to go out to a distant country town to preach, I shall be much more likely to appreciate her services. So, some friends think, ‘How I could get on if I were in such-and-such a position, if I were made a deacon, if I were elevated to such a post.’ Go your way, and work as your Master would have you. You will do better where he puts you than you will where you put yourself. You are no servant, indeed, at all, when you pick and choose your service. (Sermon Work) Toys! Sports and games for children! (Charles Spurgeon, "The Spur") Play Audio! Download Audio "As long as it is day, we must do the work of Him who sent Me. Night is coming, when no one can work." John 9:4 Some men are spending their time in making money. That is the main object of their lives. They would be as usefully employed probably if they spent all their lives in collecting pins or cherry stones! Whether a man lives to accumulate gold coins or rusty nails—his life will be equally groveling, and end in the same disappointment. Money-making, or fame-making, or power-getting—are mere toys, mere sports and games for children! I once heard of a clergyman who often went hunting, and when he was reproved, he replied that he never went hunting when he was on duty. But he was asked, "When is a clergyman off duty?" And so with the Christian, when is he off duty? He ought to be always about his Father's business, ready for anything and everything that may glorify God. We have a high calling of God in Christ Jesus, and this must have the supremacy! Poor or rich, healthy or sick, honored or disgraced—we must glorify God. This is necessity. All else may be—this must be! Our time in which to serve the Lord on earth is very short. If we would glorify God, we must do it now. We resolve, sternly resolve, and desperately determine, that we will not throw away our lives on trifling objects; but by us God's work must and shall be done; each man will do his own share, God helping him. May the ever blessed Holy Spirit give us power and grace to turn our resolves into acts. "As long as it is day, we must do the work of Him who sent Me. Night is coming, when no one can work." John 9:4 Spurgeon - Jesus meant that he had an earthly lifetime in which to labour, and when that was over he would no more perform the kind of labour he was then doing. He called his lifetime a day to show us the shortness of it. We reckon life as a matter of years and we even think of the years as though they were of extreme length, though every year seems to spin round more swiftly than before; men who are growing grey will tell you that life seems to travel at a much faster rate than in their younger days. To a child a year appears a long period; to a man even ten years is a short time; to God the Eternal a thousand years are as one day. Our Lord here sets us an example of estimating our time at a high rate on account of its brevity. It is a day you have at the longest. How short is that day! Young man, is it your morning? Are you just converted? Is the dew of penitence still trembling upon the green blade? Have you just seen the first radiance which streams from the eyelids of the morning? Up, and serve your God with all your heart! Or have you known the Lord so long that it is noon with you, and the burden and heat of the day are on you? Use all diligence and make good speed, for your sun will soon decline. Or have you long been a Christian? Then the shadows lengthen and your sun is almost down. Quick, let both your hands be used. Strain every nerve; put every sinew to the stretch. Do all at all times and in all places that ingenuity can devise or that zeal can suggest to you, for ‘the night cometh when no man can work.’ (Sermon The Spur) Robert Hawker - John 9:4. Pause, my soul, over this sweet scripture, and these sweet words of thy Lord! Look at Jesus, even thy Jesus, who, in the services of mediator, as God’s servant, had work to do in his day, as thou hast in thine. And oh! what a day was his! Every portion of it filled with good! Now, my soul, the night of this present day is come; and the night of the whole day of thy life upon earth will shortly follow; it may be this very night: for nearly as the month is ended, thy life may end before it: and if not this very night, it cannot be far off, and may be near indeed. How then stands thy great account? Take down thy memorandums, as merchants do their ledger at certain seasons to ascertain their stock. Hath Jesus filled up every page? Hast thou the several items of his grace, and love, and bounty? Canst thou tell of him that sent thee into the world, as he saith his Father sent him? (John 17:18.) Canst thou call to mind, from the first Bethel-visit of his love to the present hour, how he hath borne thee, and carried thee as on eagles’ wings? And though it would tire the arm of an angel to write down the vast account of his mercy and grace, and in thy poor forgetful heart, thousands, and ten thousands of instances have passed away, like traces on the water, and thou canst remember them no more, yet in looking back upon the whole, canst thou say, “Jesus is mine, and I am his?” Oh! the unspeakable felicity of thy summing up months, and days, and years, when the night cometh that no man can work. Precious Lord Jesus! thou hast indeed done all for me, and wrought all in me; thou hast made, and thou dost bear. It is thou that formed me from the womb, and now hast made me in thyself: thou hast redeemed me, and washed me from my sins in thy blood; borne with me in all my unworthiness, and carried me in all my sorrows! Into thy gracious hands, Lord, I desire to fall this night, and every night, and in the night of death; under the blessed assurance, that “when my heart shall faint, and my strength shall fail, thou wilt be the strength of my heart and my portion for ever.” Amen. F B
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Spurgeon - While Christ was here on earth, he was the great Light-Giver, and he is still the great Light-Giver; and now that his visible presence has been withdrawn from the world, his people are to be “the light of the world” by reflecting the light they have received from him. In such works as you will be unable to perform after death, you are now to give light to the sons of men. (Spurgeon's Exposition of John 9) TSK comment - Our Lord here claims one of the titles given by the Jews to the Divine Being. So in Bammidbar Rabba, 15, fol. 229.1, "The Israelites said to God, O Lord of the universe, thou commandest us to light lamps to thee, yet thou art the light of the world." It was also a title of the Messiah (see Isa 49:6; Isa 60:1;) and in a remarkable passage of Yalkut Rubeni, fol. 6, it is said on Ge 1:4, "From this we learn that the holy and blessed God saw the light of the Messiah, and his works, before the world was created; and reserved it for the Messiah, and his generation, under the throne of his glory. Satan said to the holy and blessed God, For whom dost thou reserve that light which is under the throne of thy glory? God answered, For him who shall subdue thee, and overwhelm thee with confusion. Satan rejoined, Lord of the universe, shew that person to me. God said, Come, and see him. When he saw him, he was greatly agitated, and fell upon his face, saying, Truly this is the Messiah, who shall cast me and idolaters into hell." QUESTION - What does it mean that Jesus is the true light (John 1:9)? ANSWER - The apostle John opens his Gospel with a systematic, 18-verse introduction to the Lord Jesus Christ. A key aspect of Christ’s nature that John highlights is that He is the bearer of light. Jesus brings the revelation of God’s life and light into a dark world (verses 4–5). In John 1:6–9, the apostle explains that John the Baptist was merely a witness to the light, but Jesus is the true light: “There was a man sent from God whose name was John [the Baptist]. He came as a witness to testify concerning that light, so that through him all might believe. He himself was not the light; he came only as a witness to the light. The true light that gives light to everyone was coming into the world.” John the Baptist’s message was illuminating, but he was not the true light. Jesus is the true light, the real thing, the genuine article—God in the flesh. He alone reveals God’s glory in the world because He is God incarnate who “became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth” (John 1:14; see also 1 Timothy 3:16; 1 John 1:1–2; 4:2). By stating that Jesus is the true light coming into the world, John directly connects Him to Israel’s Messiah as the prophets foretold: “The people walking in darkness have seen a great light; on those living in the land of deep darkness a light has dawned” (Isaiah 9:2; see also Isaiah 49:6; 60:1–2; Malachi 4:2). Jesus is “the radiance of God’s glory and the exact representation of his being” (Hebrews 1:3). He beams forth the light, truth, and life of God to the world and into the hearts of men and women. Jesus Himself declared, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12; see also John 9:5). At Christ’s transfiguration, Peter, James, and John caught a glimpse of the true light as Jesus’ “face shone like the sun, and his clothes became as white as the light” (Matthew 17:2). In the book of Revelation, John describes Jesus’ face “like the sun shining in all its brilliance” (Revelation 1:16). He is the “bright Morning Star” (Revelation 22:16). Jesus is the true light of God for those who partake of His salvation. When we receive Jesus Christ as Lord and Savior, He makes God’s “light shine in our hearts” so we can “know the glory of God that is seen in the face of Jesus Christ” (2 Corinthians 4:6). Those who trust in Jesus and “believe in the light” become “children of light” (John 12:35–36, 46). As children of the light, we are called to bring His “salvation to the ends of the earth” (Acts 13:47). Jesus said, “Let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:16). Several elements are necessary to sustain human life: light, air, water, and food are among the most critical. Jesus is the true light means He is our essential source of life. Without light, it is impossible to sustain life of any kind on earth. If the sun ceases to shine, everything will die. Not only is Jesus our light, but He is also the spiritual air we breathe. By His Holy Spirit, He breathes on us the “breath of life” (John 3:8; 20:22). Jesus is also the “living water” who, by His Holy Spirit, becomes in us “a spring of water welling up to eternal life” (John 4:10–14; 7:37–39). Jesus declared Himself to be “the true bread from heaven” (John 6:32). He is the genuine “bread of life” (John 6:35). He is our life-giving, life-sustaining source. He fully meets all our needs and perfectly satisfies our souls. In John 15:1–17, Jesus revealed that He is “the true vine,” and His Father owns the garden. Christ’s followers are described as fruit-bearing branches. They are the true believers who “abide in the vine.” Jesus is everything we need for life because He is God, “the fountain of life” (Psalm 36:9). Jesus is the true light is John’s unequivocal way of stating that Jesus Christ is the ultimate, one and only, genuine self-disclosure of God to man. The Word of God became flesh and blood, and Jesus Christ is “the light of the world.” In Him, there is “no darkness at all” (1 John 1:5). His light is our “light and our salvation” (Psalm 27:1). Jesus Christ is the true light of God sent into the world to pierce through the darkness. Through His life, ministry, and message, Jesus brought the light and life of God to bear on everyone He encountered. That light continues to shine on earth through His Church (Ephesians 5:8; Philippians 2:15). Related Resources: What does it mean that the light shines in the darkness (John 1:5)? What does it mean that “in Him was life, and the life was the light of men” (John 1:4)? What does it mean to walk in the light? What does it mean that God is light? What did Jesus mean when He said, “I am the Light of the World” (John 8:12)? The Light Of The World You are the light of the world. — Matthew 5:14 Today's Scripture: John 9:1-5, Matthew 5:13-16 Jesus said, “As long as I am in the world, I am the light of the world” (Jn. 9:5). But what happened to the light when He ascended to heaven? Before He physically left this earth, Jesus gave the answer. He told His followers, “You are the light of the world. . . . Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (Mt. 5:14,16). As we combine the truths of these two statements, we understand that even though Jesus has left this earth, His light continues to shine through His followers. The people of the world are not able to see Christ since He ascended to heaven. Instead, we who have put our faith in Him have the responsibility to reflect His light. If we do not shine, the world will not know about Him. Let us remember, it is not quite the entire truth when we sing, “The light of the world is Jesus.” It might be better to say, “The light of the world was Jesus.” Today you and I are to be the light of the world, reflecting His light in a dark and sin-sick place where people wander aimlessly. Unless you and I tell these wandering ones about Him, they will never know Him and experience the forgiveness of sin. How bright are we shining? By: M.R. DeHaan Einstein and Jesus Jesus spoke to them again, saying, “I am the light of the world.” John 8:12 Today's Scripture & Insight: John 9:1-7 We remember Albert Einstein for more than his disheveled hair, big eyes, and witty charm. We know him as the genius and physicist who changed the way we see the world. His famous formula of E=mc2 revolutionized scientific thought and brought us into the nuclear age. Through his “Special Theory of Relativity” he reasoned that since everything in the universe is in motion, all knowledge is a matter of perspective. He believed that the speed of light is the only constant by which we can measure space, time, or physical mass. Long before Einstein, Jesus talked about the role of light in understanding our world, but from a different perspective. To support His claim to be the Light of the World (John 8:12), Jesus healed a man who had been blind from birth (9:6). When the Pharisees accused Christ of being a sinner, this grateful man said, “Whether He is a sinner or not I do not know. One thing I know: that though I was blind, now I see” (v. 25). While Einstein’s ideas would later be proven difficult to test, Jesus’ claims can be tested. We can spend time with Jesus in the Gospels. We can invite Him into our daily routine. We can see for ourselves that He can change our perspective on everything. By: Mart DeHaan Lord Jesus, You are the one constant in this chaotic world. Thank You for being the one true Light that the darkness can never extinguish. Only as we walk in Christ’s light can we live in His love. Related Resources: See John 8:12 Commentary for more in debt notes, including multiple devotionals See additional notes on John 8:12 (different from above) John 9:6 When He had said this, He spat on the ground, and made clay of the spittle, and applied the clay to his eyes, BGT John 9:6 ταῦτα εἰπὼν ἔπτυσεν χαμαὶ καὶ ἐποίησεν πηλὸν ἐκ τοῦ πτύσματος καὶ ἐπέχρισεν αὐτοῦ τὸν πηλὸν ἐπὶ τοὺς ὀφθαλμοὺς KJV John 9:6 When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, NET John 9:6 Having said this, he spat on the ground and made some mud with the saliva. He smeared the mud on the blind man's eyes CSB John 9:6 After He said these things He spit on the ground, made some mud from the saliva, and spread the mud on his eyes. ESV John 9:6 Having said these things, he spit on the ground and made mud with the saliva. Then he anointed the man's eyes with the mud NIV John 9:6 Having said this, he spit on the ground, made some mud with the saliva, and put it on the man's eyes. NLT John 9:6 Then he spit on the ground, made mud with the saliva, and spread the mud over the blind man's eyes. spat: Mk 7:33 Mk 8:23 Rev 3:18 Related Passages: Mark 7:33+ Jesus took him aside from the crowd, by himself, and put His fingers into his ears, and after spitting, He touched his tongue with the saliva; Mark 8:23+ Taking the blind man by the hand, He brought him out of the village; and after spitting on his eyes and laying His hands on him, He asked him, “Do you see anything?” Revelation 3:18+ 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. JESUS' PHYSICAL ILLUSTRATION OF SPIRITUAL TRUTH When He had said this - He had just declared He was the Light of the world and now proceeds to authenticate His word with His deed. He spat on the ground, and made clay of the spittle, and applied (epichrio) the clay to his eyes - Note that Jesus took all the initiative in this miracle. The blind man was not asking for healing. Jesus chose different methods to carry out His miracles and this is certainly one of the more unusual. One writer surprisingly says the curative value of saliva was highly esteemed in antiquity. There is an interesting point about Jesus making clay on the Sabbath, for the additions to the law forbade kneading (working moistened flour or clay into dough or paste with the hands) on the Sabbath! So not only is Jesus healing on the Sabbath, He is working on the Sabbath, which reveals the ridiculousness of the human addition to God's perfect Law. Sometimes the Lord irritates us before He illuminates us. --Warren Wiersbe
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Spurgeon - You working men, if you were all to speak up for Christ, what an effect would be produced: what an influence you would have on others like you. Of course when they hear us preach, they say, ‘Oh well, you know, he is a parson. He says it professionally. It is his business to say it.’ But when you tell of what the Lord has done for you, it becomes the talk: it is repeated over and over again. I know what Tom says when he gets home. He says to his wife Mary, ‘What do you think of that Jack that I have been working with? Why, he has been talking to me about his soul, and he says his sin is forgiven him, and he seems such a happy man. You know that he used to drink and swear the same as I do, but he is a wonderfully different man now; and I should say, from what I see, there must be something in it. Well, he asked me home the other night, and his place is so different from ours.’ ‘There, you hold your tongue,’ Mary will answer up pretty sharply: ‘if you brought your wages home to me regularly every week, I could lay them out for you better.’ ‘Ah’ says he, ‘and that is what I have been thinking. It is just because he is a religious man that he does bring his wages home, and I think there is something real about his conversion. He does not drink as I do. He does not get mixed up with all manners of larks and follies. I should not have thought so much of it had the parson spoken to me. But now I really do think there is something good and genuine in the grace he talks about. You and I had better go next Sunday evening to the Tabernacle, or somewhere else, and hear about it for ourselves.’ There are many, many souls brought to Christ in that way. We cannot do without your testimony, Jack, because your conversation is suitable to your own class. (Sermon Speak for Yourself. A Challenge!) John 9:22 His parents said this because they were afraid of the Jews; for the Jews had already agreed that if anyone confessed Him to be Christ, he was to be put out of the synagogue. BGT John 9:22 ταῦτα εἶπαν οἱ γονεῖς αὐτοῦ ὅτι ἐφοβοῦντο τοὺς Ἰουδαίους· ἤδη γὰρ συνετέθειντο οἱ Ἰουδαῖοι ἵνα ἐάν τις αὐτὸν ὁμολογήσῃ χριστόν, ἀποσυνάγωγος γένηται. KJV John 9:22 These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue. NET John 9:22 (His parents said these things because they were afraid of the Jewish religious leaders. For the Jewish leaders had already agreed that anyone who confessed Jesus to be the Christ would be put out of the synagogue. CSB John 9:22 His parents said these things because they were afraid of the Jews, since the Jews had already agreed that if anyone confessed Him as Messiah, he would be banned from the synagogue. ESV John 9:22 (His parents said these things because they feared the Jews, for the Jews had already agreed that if anyone should confess Jesus to be Christ, he was to be put out of the synagogue.) NIV John 9:22 His parents said this because they were afraid of the Jews, for already the Jews had decided that anyone who acknowledged that Jesus was the Christ would be put out of the synagogue. NLT John 9:22 His parents said this because they were afraid of the Jewish leaders, who had announced that anyone saying Jesus was the Messiah would be expelled from the synagogue. YLT John 9:22 These things said his parents, because they were afraid of the Jews, for already had the Jews agreed together, that if any one may confess him -- Christ, he may be put out of the synagogue; because: Jn 7:13 Jn 12:42-43 Jn 19:38 Jn 20:19 Ps 27:1,2 Pr 29:25 Isa 51:7,12 57:11 Lu 12:4-9 Lk 22:56-61 Ac 5:13 Ga 2:11-13 Rev 21:8 he was to be put out: Jn 9:34 12:42 16:2 Lu 6:22 Ac 4:18 5:40 Related Passages: John 12:42-43+ Nevertheless many even of the rulers believed in Him, but because of the Pharisees they were not confessing Him, for fear that they would be put out of the synagogue; 43 for (EXPLAINS THEY LOVED MEN'S APPROVAL, NOT GOD'S) they loved the approval of men rather than the approval of God. John 16:2 (JESUS WARNING HIS DISCIPLES OF WHAT WAS COMING) “They will make you outcasts from the synagogue, but an hour is coming for everyone who kills you to think that he is offering service to God. John 19:38 After these things Joseph of Arimathea, being a disciple of Jesus, but a secret one for fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate granted permission. So he came and took away His body. John 20:19 So when it was evening on that day, the first day of the week, and when the doors were shut where the disciples were, for fear of the Jews, Jesus came and stood in their midst and *said to them, “Peace be with you.” Proverbs 29:25 The fear of man brings a snare, But he who trusts in the LORD will be exalted. Ezra 10:8 (OT EXAMPLE OF EX-COMMUNICATION) and that whoever would not come within three days, according to the counsel of the leaders and the elders, all his possessions should be forfeited and he himself excluded from the assembly of the exiles. PARENTHETICAL EXPLANATION FOR PARENT'S RESPONSE His parents said this because they were afraid (phobeo) of the Jews (Ioudaios) - John explains why the parents pass the buck to their son! It is sad when religious leaders cause fear in their flock rather than confidence and comfort. For - Term of explanation. What is John explaining? Clearly John now gives the reason for the parent's fear of the Jews (Ioudaios) . The Jews (Ioudaios) had already agreed (suntithemi in perfect tense = settled) that if anyone confessed (homologeo) Him to be Christ (Christos - the Messiah) - IF is a third class condition which potential action or that which may or may not happen. Supposition where the reality of the issue is uncertain. The Pharisees had "huddled up" and come to a firm agreement regarding what to do with anyone who confessed (homologeo) that Jesus was the Messiah. This does not appear to be confession of Jesus as Savior, but just as Messiah. The implication is that the Pharisees knew that Jesus was held to be Messiah by some of the Jews. THOUGHT - Have you confessed Jesus as the Christ? Or as Paul would say, if you confess "with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved;for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation." (Ro 10:9-10+)? Is fear of what others will think, say or do to you, keeping you from confessing Jesus as the Christ, your Redeemer? Jesus said "whoever wishes to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it. For what does it profit a man to gain the whole world, and forfeit his soul?" (Mark 8:35-36) Better to suffer a little temporal persecution for His Name, rather than suffer eternal punishment for rejecting His Name! Marvin
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Spurgeon - Our Lord used instrumentality. It did not appear, however, to be very likely to achieve his purpose. The clay seemed more likely to blind than to give sight, yet if the Lord chooses to use the poor and weak instruments that seem nothing better than dust and spittle, he has the glory of the grand result. If he takes the humble ministry of his servants and uses it in the pulpit, or in the Sunday School, or anywhere else, he has all the more glory, and is the less likely to be robbed of it because he uses such unlikely means. (Spurgeon's Exposition of John 9) Matthew
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Spurgeon - You notice, brethren, that the disciples wanted to know how the man became blind; but Christ removed his blindness, and gave him sight. I have known a great many puzzle themselves about the origin of evil. Christ did not come to explain that mystery; he came to put an end to evil. That, is an infinitely more practical object than that of speculating about how evil first entered the world, or how it entered any individual soul. He will tell you how to get rid of it. What a blessed way of healing Christ used! He could have spoken, and the man’s eyes would have opened at once. He who said, “Let there be light,” and there was light, in the first creation, could have said the same thing to this blind man, and light would at once have entered his eyes. Instead of that, he chose to use means, and the means did not appear to be very likely to effect the cure. Jesus covered the man’s eyes with clay, and bade him go and wash it off again. Is this the way to give him sight? Yes, Our Lord often uses means that seem to be very unlikely to accomplish his purpose, But he always uses the right means. Often, when he is going to open a man’s eyes spiritually, he first makes him feel more blind than ever he was before in all his life. A sense of deeper darkness hangs over him just before the dawn of eternal day. Perhaps, even this very hour some words of mine, human and imperfect as they must be, may, nevertheless, have the truth in them, just as the clay was made efficacious by the spittle from the Saviour’s blessed mouth; and if so, there will be healing Work wrought among blind hearts tonight. God grant that it may be so! (The Death Of Christ For His People) Spurgeon - Our Saviour sometimes works without means, at other times by means, and occasionally he uses means which at first sight appear not to be the best to produce the designed result. To put clay on a blind man’s eyes, does not seem a very likely operation for giving him sight. And, oh! dear friends, when God uses us as his instruments, and makes us to be like this clay upon the poor blind man’s eyes, I am sure that there is much about us that might make us feel as if we should rather hinder than help; and when we do the best we can, what is there in us that is of any value? I think I once saw the pen with which Milton was said to have written part of Paradise Lost. Poor pen! It could not remember the great poet, could it? Yet, he had used it to noble purpose. As I looked at it, I did not think of ascribing a single stanza of that matchless poem to the pen with which Milton wrote. So, beloved, we are the pens that the Lord uses when he means to write his messages of grace upon the hearts of saints and sinners; but we are such poor pens, such feeble instruments to be held in his hand, that we wonder he can ever make use of us. This blind man did exactly as he was bidden to do. What a blessing it was for him that he received the clay on his eyes, and simply went and washed it off again as the Saviour bade him! That was all he had to do, and then he came back seeing clearly. Oh, if sinners were only attentive to gospel directions, and then were obedient to them, without adding to them or taking from them, how many more blind eyes would be very speedily opened, and how greatly would Christ be glorified! (Spurgeon's Exposition) Related Resource: What did Jesus mean when He told people, “Your faith has made you well”? | GotQuestions.org - Excerpt - Another example of someone who was healed before faith is the man born blind in John 9. He did not ask to be healed, but from many others, he was chosen to be healed—another example of God’s grace. In the case of the man born blind and in the case of the man at the pool, Jesus dealt with their physical problems separately from dealing with their spiritual need—the man in John 9 later comes to a full realization of who Jesus is and exercises faith in Him (Jn 9:38). Jesus’ healing of these men was not about their faith as much as it was about His will. Everyone whom Jesus willed to be healed was healed. Sometimes He healed those who expressed their faith in Him, and He made a point of emphasizing the condition of their heart: “Your faith has made you well.” Other times, in His great mercy, He healed those who had no faith and later drew them to Himself. (Bolding added) Lowell
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Spurgeon - The way of justification by faith is peculiarly open to criticism and is about the last that this wise world would have selected. Yet, eccentric as it may seem for Christ to heal with spittle and dust, it was the best and wisest way for his purpose. Suppose instead he had put his hand into his pocket and had taken out a gold or ivory box, and out of this box he had taken a little crystal bottle. Suppose he had taken out the stopper and then had poured a drop on each of those blind eyes and they had been opened, what would have been the result? Everybody would have said, ‘What a wonderful medicine! I wonder what it was! How was it compounded? Who wrote the prescription? Perhaps he found the charm in the writings of Solomon and so he learned to distil the matchless drops.’ Thus you see the attention would have been fixed on the means used and the cure would have been ascribed to the medicine rather than to God. Our Saviour used no such rare oils or choice spirits, but simply spat and made clay of the spittle, for he knew that nobody would say, ‘The spittle did it,’ or ‘It was the clay that did it.’ No, if our Lord seems to be eccentric in the choice of means, yet is he eminently prudent. The gospel of our Lord Jesus—and there is only one—is the wisdom of God, however singular it may seem in the judgment of the worldly wise. It may be thought strange, but it is the sum of all wisdom and those who try it find it to be so. It would be impossible to improve upon it. Its adaptation to man’s case is marvellous; its suitability to its design is matchless; it blesses man, while it gives all glory to God. (See The Blind Beggar of the Temple, and His Wonderful Cure) QUESTION - What happened at the Pool of Siloam? ANSWER - The Pool of Siloam, also called the Pool of Shiloah (Isaiah 8:6), has a rich and storied history, which involves an ancient king of Judah, a famous sermon, and one of Christ’s great miracles. The word Siloam means “Sent” (John 9:7). Several rabbinic traditions identified the Pool of Siloam as the Messiah’s Pool. It was the only source of fresh water within the walls of ancient Jerusalem. The Pool of Siloam was built by King Hezekiah in the 8th century BC (2 Kings 20:20) in order to provide water to Jerusalem, even in the event that the city were besieged. The pool was fed by a tunnel Hezekiah cut through almost 2,000 feet of solid rock from the Gihon Spring, also called the Virgin’s Spring. The spring, which produced a flow of water about twice a day, was located on the east side of Jerusalem, outside of the wall and on a slope leading down to the Kidron Valley. Hezekiah’s Tunnel channeled the water from Gihon to the pool, located in the southeast part of the city in the Tyropoeon Valley. The original Pool of Siloam was about 53 feet long, 18 feet wide, and 19 feet deep and was made of part hewn rock and part masonry. Jerusalem and the Pool of Siloam were destroyed by the Babylonians about 600 BC. Seventy years later, Nehemiah rebuilt the walls of Jerusalem, and part of the job was to repair the Pool of Siloam: “[Shallun son of Kol-Hozeh, ruler of the district of Mizpah] also repaired the wall of the Pool of Siloam, by the King’s Garden, as far as the steps going down from the City of David” (Nehemiah 3:15). During the reign of Herod the Great, improvements were made to the Pool of Siloam. The pool itself was enlarged, and a large arcade (a set of arches) was built around the pool. Another arcade divided the pool, probably to create separate areas for men and women. During this time, the poor and sick people would often come to the Pool of Siloam to bathe. But it is during the time of Christ that the Pool of Siloam finds its true significance. Because the pool was near the temple, its water was used for a special ceremony during the Feast of Tabernacles. Every morning during that joyful feast, a priest would take a golden vessel to the Pool of Siloam, fill it with water from the pool, and bring it back to the altar amid the shouts of the people. Then, as the crowd chanted the Hallel (Psalms 113—118), that priest poured out the water on the west side of the altar, and another priest poured a drink offering of wine on the east side of the altar. This ritual was probably to illustrate Isaiah 12:3, “With joy you will draw water from the wells of salvation.” However, on the eighth and final day of the feast, the ritual was not repeated. And that is exactly when Jesus chose to make a startling announcement: “On the last and greatest day of the festival, Jesus stood and said in a loud voice, ‘Let anyone who is thirsty come to me and drink. Whoever believes in me, as Scripture has said, rivers of living water will flow from within them’” (John 7:37–38). On the one day of the feast when no water was poured, Jesus stood up and filled the gap. The “water” He offers (the Holy Spirit, verse 39) is better than the waters of Siloam. In offering the water of life, Jesus identified Himself with the rock in the wilderness that gave water to the Hebrews (see 1 Corinthians 10:4). In John 9, Jesus meets a man born blind. To show that He is indeed the “light of the world” (John 9:5), Jesus heals the man. But it is interesting how Jesus chose to heal him: “He spit on the ground, made some mud with the saliva, and put it on the man’s eyes. ‘Go,’ he told him, ‘wash in the Pool of Siloam’ (this word means ‘Sent’). So the man went and washed, and came home seeing” (John 9:6–7). So, the blind man was sent to a pool called “Sent” by the One who was Himself sent by God into the world (John 3:17; 10:36). The site of the original Pool of Siloam has been excavated, and there is still a pool there, but it is hardly the splendid place that it once was. Still, we have the biblical record of the Pool of Siloam, a place that was used by kings and priests and by the Messiah Himself. The One sent by God to be our Savior used the Pool of “Sent” to prove that He is the Light of the World and to offer the living water available only through Him. The invitation to drink of Him is still open: “Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life” (Revelation 22:17). Greg Laurie - BELIEVE AND SEE And He said to him, “Go, wash in the pool of Siloam” (which is translated, Sent). So he went and washed, and came back seeing. (John 9:7) We have all heard people say, “Seeing is believing. Show me and I will believe.” But the Bible essentially teaches us that believing is seeing. When we say, “Show me and I will believe,” God says, “Believe, and I will show you.” In John 9, we read that Jesus opened the eyes of the blind man in more ways than one. The man received his physical sight and, for the first time in his life, he was able to see. But he had his spiritual eyes opened as well. He was able to understand who God was, what right and wrong were, and what the purpose of life was. Jesus also used a very unusual method to heal him. The Bible tells us that He spit in the dirt, made clay with the saliva, and placed it on the man’s eyes. Then He told him to go wash in the pool of Siloam. Notice that Jesus didn’t say, “Go wash in the pool of Siloam and you will receive your sight.” That’s important, because He offered this man no promise whatsoever, nor did he say that something wonderful would happen if he went. He just told him to go and do it. Yet something activated this blind man’s heart and mind and caused him to want to obey the words of Jesus as quickly as possible. And as we follow his example, we, too, can have our spiritual eyes opened. Those who know God have come to realize that His words and commands can be trusted and immediately followed. If God tells us to do something, it’s for our own good. If God says it, it’s for a reason. Obey Him. Great blessings await those who wait on the Lord. BORROW - For every season : daily devotions Robert Hawker - The pool of Siloam.—John 9:7. It was a very gracious account given by the Holy Ghost in the writings of his servants the prophets, that in the last days, meaning gospel days, “living waters should go forth of Jerusalem;” and, saith the Lord, “it shall come to pass, that every thing that liveth, which moveth, whithersoever the river shall come, shall live.” (Ezek. 47:9.) And in the day of Christ’s flesh we find Jesus giving life wheresoever he came: and not unfrequently, as if to testify the sovereignty of his power, he communicated his blessings in this life-giving principle of himself, by means altogether, to outward view, unpromising. The clay applied to the eyes of one born blind, and the pool of Siloam, are both directly in point. It is just so, blessed Jesus, that I would have recourse to ordinances and means of grace, and when I attend, I would desire to pass over them to the enjoyment of thyself, and the gracious influences of the Holy Spirit. And if the pool of Siloam was thus attended, and the several maladies of thy people thus brought before thee, that while using the means we had an eye to the end, how should we find the deceased that were sent, returning healed. The imagination can hardly conceive any thing more interesting, than to behold souls under their different distresses, thus coming to the pool of Siloam, and thus receiving Jesus in the use of it. Am I faint? “He giveth power to the faint; and to them that have no might, he increaseth strength.” Is another walking in darkness and have no light? Jesus saith “I am the light of the world: he that followeth me shall not walk in darkness.” Are “our bones dried,” like the bones in the valley, “and our hope lost; are we cut off from our parts?” (Ezek. 37:11.) Behold, saith the Lord God, “I will open your graves, O my people, and cause you to come up out of your graves.” And how doth the Lord accomplish it? He saith, “I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live: and he that liveth and believeth in me, shall never die.” Are they void of faith? Jesus is “the Author and Giver of faith.” Are they backward to repentance? Jesus is “exalted as a prince and a Saviour, to give repentance to Israel, and remission of sins.” Have they backslidden? Jesus saith, “I will heal their backsliding, I will love them freely.” In short, at the pool of Siloam, neither the water nor the clay are the objects of faith, but he that sends to the pool: and while we lay our wants over against his fulness, and consider, in our need, the very suitability there is in that need for the display of Christ’s grace in the supply, this is the very way of following up the divine appointments. And as every poor sinner is made blessed in receiving from Jesus, so Jesus is made glorious in giving out of his fulness; and the gracious purpose of salvation is answered in the comfort of the sinner, the glory of the Saviour, and the everlasting praise of Jehovah, in the wonders of redemption! My soul! let thine evening meditation be thus sweet in viewing the pool of Siloam! Adrian Rogers sees this miracle as equivalent to a sign and uses the following illustration - When I was a little boy, we used to travel over the countryside on vacations, and we always looked for the Burma Shave signs. Now, if you’re an older person, you remember the Burma Shave signs; if you’re a youngster, you don’t remember the Burma Shave signs. But Burma Shave was a shaving cream, and they would advertise Burma Shave by a series of signs, little poems, that would develop. And these signs would be in a series, and they would be maybe 50 yards apart. And there would be three or four of them. And the first one would say something like, “A peach looks good,” the next sign,” with lots of fuzz,” the next sign, “but man is no peach,” the next sign, “and never was”; and then the last sign would say, “Burma Shave.” And you would read these little signs, these little limericks—one, two, three, four, five—however many there would be, and then, at the end, it would give the conclusion. Well, the Burma Shave people may have thought they were unique with that, but God was doing it a long time ago: one, two, three, four, five, six, seven signs. At the end, it doesn’t say Burma Shave; it says, Jesus Christ, Messiah, Son of God. And believe on Him and you will have everlasting life.....Now, we’ve already talked about some of these signs, some of these miracles. For example, when Jesus turned water into wine—that was the first of these signs. The wine had run out, and they were disappointed. The party was failing, and Jesus came along and turned water into wine. And that shows us that Jesus is God’s answer to man’s disappointments. Then there was a nobleman who had a son, and that son was sick, and he came to Jesus, and asked Jesus to heal his son. But Jesus rebuked him at first. He said, “Except you see signs and wonders, you will not believe.” This man’s problem was his doubt, his unbelief. And then, Jesus simply gave His word, and the Bible says, and the man believed the word, and went his way, and the son was healed. Not only is Jesus God’s answer to man’s disappointment; Jesus is God’s answer to man’s doubt. And then, we read where there was a man who was paralyzed, waiting for the water to be moved so he could put himself in the water and be healed miraculously. And Jesus came to this man totally paralyzed, and asked him, “ Will you be made whole?” And the man said, yes, and the Lord healed him—radically, dramatically healed him. And what was the message in the miracle? That Jesus is God’s answer to man’s disability. We’re like that man—sinners, completely without strength, until we’re touched by the power of God. And then there was a time when the crowd was hungry and there was no food. Jesus took a little lad’s lunch, and fed five thousand men plus the women and children with a little lad’s lunch. What is that? They were hungry. Jesus is God’s answer to man’s desires. He said, “I am the bread of life.” P G Matthew - “Go,” he told him, “wash in the Pool of Siloam.” —John 9:7 John 9 speaks about Jesus healing the man born blind. Let us look closely at the command that Jesus gave to this man: “Go, wash in the Pool of Siloam” (v. 7). Notice first, that this command was specific. When God speaks to us, he expects obedience, so he makes his commands very clear. Jesus was telling him to go to the pool on the southern part of Jerusalem and wash—not just in any pool, not just in any body of water—but specifically in this particular pool called Siloam. When a professor gives an assignment, he is specific. He does not want his students to go and read books that they choose. No, he tells them what to read and what assignments to do. The Holy Spirit is also very specific. The word of God is very specific. When God speaks to us, he speaks with clarity. We hear that still, small voice speaking to us: “This is the way, walk ye in it.” God is not a God of darkness, but of revelation. This command was also simple. Jesus Christ did what was most difficult—he came down from heaven and died on the cross for our sins. The man’s part was so simple—he was to go and wash in the waters of Siloam. In Isaiah, the gently flowing waters of Siloam stand for the power of the God of Israel (Isa. 8:6). In other words, we are to turn away from self and look to God for salvation. Believe on the Lord Jesus Christ and you shall be saved. This command was also personal. The man himself had to go; not his mother, father, or neighbor. He had to wash in the pool that Jesus has specified. Finally, this command required immediate obedience. When the word of God comes to us, we dare not say, “I’ll think about it and decide later.” No, Jesus Christ requires obedience now. Postponement is the same as not acting. What was the result of the man’s obedience to Jesus’ command? Hear his testimony: “Jesus told me to go to Siloam and wash. So I went, I washed, and I came back seeing.” May God help us to respond to the specific, simple, personal commands of God in the same way. If we do, we too shall be saved. QUESTION - What happened at the Pool of Siloam? ANSWER - The Pool of Siloam, also called the Pool of Shiloah (Isaiah 8:6), has a rich and storied history, which involves an ancient king of Judah, a famous sermon, and one of Christ’s great miracles. The word Siloam means “Sent” (John 9:7). Several rabbinic traditions identified the Pool of Siloam as the Messiah’s Pool. It was the only source of fresh water within the walls of ancient Jerusalem. The Pool of Siloam was built by King Hezekiah in the 8th century BC (2 Kings 20:20) in order to provide water to Jerusalem, even in the event that the city were besieged. The pool was fed by a tunnel Hezekiah cut through almost 2,000 feet of solid rock from the Gihon Spring, also called the Virgin’s Spring. The spring, which produced a flow of water about twice a day, was located on the east side of Jerusalem, outside of the wall and on a slope leading down to the Kidron Valley. Hezekiah’s Tunnel channeled the water from Gihon to the pool, located in the southeast part of the city in the Tyropoeon Valley. The original Pool of Siloam was about 53 feet long, 18 feet wide, and 19 feet deep and was made of part hewn rock and part masonry. Jerusalem and the Pool of Siloam were destroyed by the Babylonians about 600 BC. Seventy years later, Nehemiah rebuilt the walls of Jerusalem, and part of the job was to repair the Pool of Siloam: “[Shallun son of Kol-Hozeh, ruler of the district of Mizpah] also repaired the wall of the Pool of Siloam, by the King’s Garden, as far as the steps going down from the City of David” (Nehemiah 3:15). During the reign of Herod the Great, improvements were made to the Pool of Siloam. The pool itself was enlarged, and a large arcade (a set of arches) was built around the pool. Another arcade divided the pool, probably to create separate areas for men and women. During this time, the poor and sick people would often come to the Pool of Siloam to bathe. But it is during the time of Christ that the Pool of Siloam finds its true significance. Because the pool was near the temple, its water was used for a special ceremony during the Feast of Tabernacles. Every morning during that joyful feast, a priest would take a golden vessel to the Pool of Siloam, fill it with water from the pool, and bring it back to the altar amid the shouts of the people. Then, as the crowd chanted the Hallel (Psalms 113—118), that priest poured out the water on the west side of the altar, and another priest poured a drink offering of wine on the east side of the altar. This ritual was probably to illustrate Isaiah 12:3, “With joy you will draw water from the wells of salvation.” However, on the eighth and final day of the feast, the ritual was not repeated. And that is exactly when Jesus chose to make a startling announcement: “On the last and greatest day of the festival, Jesus stood and said in a loud voice, ‘Let anyone who is thirsty come to me and drink. Whoever believes in me, as Scripture has said, rivers of living water will flow from within them’” (John 7:37–38). On the one day of the feast when no water was poured, Jesus stood up and filled the gap. The “water” He offers (the Holy Spirit, verse 39) is better than the waters of Siloam. In offering the water of life, Jesus identified Himself with the rock in the wilderness that gave water to the Hebrews (see 1 Corinthians 10:4). In John 9, Jesus meets a man born blind. To show that He is indeed the “light of the world” (John 9:5), Jesus heals the man. But it is interesting how Jesus chose to heal him: “He spit on the ground, made some mud with the saliva, and put it on the man’s eyes. ‘Go,’ he told him, ‘wash in the Pool of Siloam’ (this word means ‘Sent’). So the man went and washed, and came home seeing” (John 9:6–7). So, the blind man was sent to a pool called “Sent” by the One who was Himself sent by God into the world (John 3:17; 10:36). The site of the original Pool of Siloam has been excavated, and there is still a pool there, but it is hardly the splendid place that it once was. Still, we have the biblical record of the Pool of Siloam, a place that was used by kings and priests and by the Messiah Himself. The One sent by God to be our Savior used the Pool of “Sent” to prove that He is the Light of the World and to offer the living water available only through Him. The invitation to drink of Him is still open: “Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life” (Revelation 22:17).GotQuestions.org John 9:8 Therefore the neighbors, and those who previously saw him as a beggar, were saying, "Is not this the one who used to sit and beg?" BGT John 9:8 Οἱ οὖν γείτονες καὶ οἱ θεωροῦντες αὐτὸν τὸ πρότερον ὅτι προσαίτης ἦν ἔλεγον· οὐχ οὗτός ἐστιν ὁ καθήμενος καὶ προσαιτῶν; KJV John 9:8 The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? NET John 9:8 Then the neighbors and the people who had seen him previously as a beggar began saying, "Is this not the man who used to sit and beg?" CSB John 9:8 His neighbors and those who formerly had seen him as a beggar said, "Isn't this the man who sat begging?" ESV John 9:8 The neighbors and those who had seen him before as a beggar were saying, "Is this not the man who used to sit and beg?" NIV John 9:8 His neighbors and those who had formerly seen him begging asked, "Isn't this the same man who used to sit and beg?" NLT John 9:8 His neighbors and others who knew him as a blind beggar asked each other, "Isn't this the man who used to sit and beg?" Is not: Ru 1:19 1Sa 21:11 sit: 1Sa 2:8 Mk 10:46 Lu 16:20-22 18:35 Ac 3:2-11 THE MIRACLE SPREADS Therefore (oun) - Therefore. Term of conclusion. The neighbors (geiton), and those who previously (proteros) saw (theoreo) him as a beggar, were saying, "Is not this the one who used to sit and beg (Lit = "the one sitting and begging") - He was not just a blind man, but he was a begging man. Their question in Greek expects an affirmative answer. Beggar is the rare word prosaites, one who approached others with supplications (only other use Mk 10:46+). Beg is present tense, indicating this man had his regular place and was thus a very familiar figure to the populace in that area. The miracle stirs the neighbor's curiosity. They can hardly believe their eyes (pun intended) regarding his eyes! Recall Jesus had stated this man's blindness was "so that the works of God might be displayed in him." It follows that John 9:8 is a sad commentary on the response of the neighbors who fall far short of giving glory to God for this great miracle. Spiritual blindness makes beggars of us all -- Adrian Rogers THOUGHT- It is notable that John never gives us this man. I wonder how we will recognize him when we get to Heaven? Since Peter, etal recognized Moses and Elijah at the transfiguration, I don't think we will have any difficulty recognizing this man. Won't it be fascinating to talk with him about what he did the rest of his life now as a man who could physically and spiritually see! Brian Bell on the nosey neighbors (Nearby Nearsighted Neighbors who Need to Know!) - Hey wait, you look different. We gave money to you & you’re not blind? Were you ever blind? I think it’s him? David Owen - Their response reminds me of what John Wayne’s character said to Forest Tucker’s character in the old western movie, “Chisum.” He said, “We may have to be neighbors, but I don’t have to be neighborly.” That seems to have been the attitude of these neighbors towards the man born blind. D. Thomas, D. D noted several interesting things about how these neighbors responded to the man… As a stone cast into a lake throws the whole mass of water into agitation, producing circle after circle to its utmost bounds, this healing threw into excitement the whole social sphere in which it occurred. "No man liveth unto himself.” What affects one will affect many. Society is a chain of which every man is a link, and the motion of one link may vibrate through the whole chain. Society is a body of which every man is a member; the pulsation of one heart will throb through every limb. The feelings produced in this case were various. Note, concerning inquiries of the class we here deal with - I. THEIR LACK OF EARNESTNESS. They related -- 1. To the identity of the man. The question (ver. 8) seems to have been asked out of mere curiosity. Their difficulty (ver. 9) arose partly from the change the opened eye would make in his countenance, giving it a new character; and partly from the unaccountableness of the result. 2. To the method of his restoration (ver 10). In this there is no ring of earnestness, only curiosity. 3. To the whereabouts of the Restorer (ver. 12). But what is He? All they meant was we should like to see this wonder worker. Those who have a mere speculative interest in Christianity are constantly asking such questions with no genuine thirst for truth. II. THEIR LACK OF GENEROSITY. They utter no congratulatory word. Had they been true men, the event would have touched them into the enthusiasm of social affection. But there is not one spark of it. Their intellect seems to move in ice. So is it ever with this class. There is no heart exultation over the millions Christianity has blessed, only a cold inquiry about details. III. THEIR LACK OF INDEPENDENCY (ver. 13). They brought Him to the judicial court to try the question of His identity. They were not in earnest enough to reach a conclusion that would satisfy themselves. Conclusion: How lamentable that there should be a class only speculatively interested in the wonderful works of Christ. What these men saw should have led them to hearty acceptance and consecration. Neighbors (1069)(geiton from ge = earth, land) means literally one "of the same land," one living nearby and sharing ethnic and cultural similarities. Always used in plural. Synonym = plesion. Gilbrant - The adjective “neighboring” oftentimes gives this word a locative sense as in the English “neighborhood.” However, in the few times it is used in the New Testament, geitōn is more broadly used to mean “human relationships” which pass beyond the limits of geography. This is especially true in Luke 14:12 and Luke 15:6,9 where the term is used with adelphos, “brother.”(Complete Biblical Library) Geiton - 4x in NT - Lk. 14:12; Lk. 15:6; Lk. 15:9; Jn. 9:8. Lxx = Ex. 3:22; Ex. 12:4; Ru 4:17; 2 Ki. 4:3; Job 19:15; Job 26:5; Ps. 31:11; Ps. 44:13; Ps. 79:4; Ps. 79:12; Ps. 80:6; Ps. 89:41; Jer. 6:21; Jer. 12:14; Jer. 49:10 - Lxx uses frequently in context of "reproach to one's neighbors." Saw (beheld, looked, observed, watched) (2334) theoreo from theaomai = to look at closely or attentively or contemplatively - even with a sense of wonder; cp theoros = a spectator) (Gives us English = theater, theorize) usually refers to physical sight but can also refer to perception and understanding. It means to gaze, to look with interest and purpose, to carefully examine with emphasis on or attention to details. To behold intensely or attentively. Our English word scrutinize conveys this sense, for it means to examine closely and minutely. To be a spectator and thus to understand or perceive. To contemplate (Heb 13:7). Theoreo in some contexts can include the idea of to behold with amazement. For example, in Mark 5:15 theoreo is not translated merely "see" but "observe" for as
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Spurgeon - That was short and sweet; and when you have to deal with Pharisees, do not give them much. They are not worth it, and they are sure to misuse it. When he spoke to the common people, he enlarged, and gave them details; but now that he comes to talk to these pragmatical professors, he cuts it down to as few words as possible. (Spurgeon's Exposition of John 9) Warren
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Spurgeon - Enough for him to know what he did know — that his eyes were opened, and how it was done. So sometimes I have known persons come upon the new convert with a question which has rather baffled him, and he has been troubled, because he could not answer it. Do not let it trouble you. You are not expected to know everything. The very best and most honest thing is to say, “I know not” (Spurgeon's Exposition of John 9) Steven Cole (The Light of the World in Action) on John 9:1-12 - We see four things here: the great need; the great Savior; the great purpose; and, the great urgency. 1. The great need: The world is spiritually blind from birth. This blind man is a picture of the condition of everyone since the fall: everyone is born spiritually blind. This man lacked the ability to see Jesus physically, just as unbelievers lack the ability to see Jesus spiritually. The apostle Paul put it this way (2 Cor. 4:3–6+): And even if our gospel is veiled, it is veiled to those who are perishing, in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God. For we do not preach ourselves but Christ Jesus as Lord, and ourselves as your bond-servants for Jesus’ sake. For God, who said, “Light shall shine out of darkness,” is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ. Lost people don’t need just a little more information so that they can make an informed decision to get saved. Rather, they need the miracle of spiritual sight that only God can give. The disciples viewed this man as an interesting theological case study (Jn 9:2): “Rabbi, who sinned, this man or his parents, that he would be born blind?” Since blind people usually have an acute sense of hearing, it was insensitive and cruel of the disciples to say this within earshot of this poor beggar. Behind their question was the common Jewish view that there was always a direct correlation between sin and suffering. That was the view of Job’s “comforters”: if Job was suffering, it must be because he had sinned. It’s true that all suffering in the world can be traced back to Adam and Eve’s original sin. And sometimes there is a direct correlation between sin and suffering (John 5:14; 1 John 5:16). But the Bible is clear that often even the righteous suffer apart from any specific wrong that they have done. But the disciples bought into the popular view. Since this man had been born blind, either he or his parents must have sinned to result in this difficult trial. As to how they believed that the man could have sinned, there are a couple of possibilities. Based on the account of Jacob and Esau struggling in the womb, some rabbis taught that babies could sin in the womb. Also, many Jews bought into the ancient error that the soul preexists birth. Some even held to reincarnation, the view that we can come back in different lives (see Matt. 16:13–14+). But Jesus replied that this man had not sinned as the direct cause of his blindness. The Bible does teach that children can suffer on account of their parents’ sins (Ex 34:7+; Jer. 32:18). We see this principle all around us. Kids born to a drug-addicted or alcoholic mother, or to a mother with AIDS, suffer physical and mental impairment. Children whose parents are verbally, physically, or sexually abusive suffer terrible trauma. The examples are endless. But in this case, Jesus said, this blind man was not suffering because of his own or his parents’ sins. But he was still very needy. He pictures all who are born in sin and spiritual darkness. We need to see all people who do not know Christ, even those who present an image of being successful and happy, as being spiritually blind and needy. For all such people, there is only one solution: 2. The great Savior: Jesus is the almighty Savior who can open blind eyes. This blind beggar did not take the initiative to cry out to Jesus for healing (in contrast to Mark 10:47–48+). Rather, Jesus saw Him, and although John does not say it, I’m sure that He saw him as He saw all hurting people, with compassion. Since He came to seek and to save the lost (Luke 19:10), He reached out to this helpless man and granted him the gift of sight. Think of how this man must have felt: He began the day as he had begun every other day of his dark existence, making his way to a busy thoroughfare where he could beg for alms. We don’t know how the disciples knew that he had been born blind, but it’s likely that to garner sympathy the man cried out all day, “I was born blind; please help!” But he ended that day seeing for the first time in his life! Why did Jesus heal the man in this unusual way, by spitting and making mud, applying it to the man’s eyes, and telling him to go wash in the Pool of Siloam? Why didn’t Jesus just speak the word, as He did with the man at the Pool of Bethesda or at Lazarus’ tomb? John doesn’t tell us, so we don’t know for sure. Some early church fathers speculated that the mention of clay made from the ground recalls Genesis 2:7, where God formed man out of the dust of the ground. Thus this miracle would illustrate John 1:3, that Jesus is the Creator (Leon Morris, borrow The Gospel according to John pp. 480–481). Other suggestions have been made. It seems that John wants us to see some symbolic significance in the name of the pool, since he translates it for his Greek readers (Jn 9:7, “Sent”). As we’ve seen (e.g., Jn 8:16, 18, 26, 29, 42), John puts a big emphasis on the fact that Jesus was sent by the Father. As we’ve also seen, at the Feast of Tabernacles the priest would get water from the Pool of Siloam and pour it out at the base of the altar in commemoration of God’s providing water from the rock when Israel was in the wilderness. That water also pictured the outpouring of the Holy Spirit and the all-sufficiency of Christ (Jn 7:37–39). So this blind man had to wash in the Sent Pool to gain his sight. If the spiritually blind wash in the One sent by God, they will receive their sight. The unique way that Jesus performed this miracle also teaches us that each person is an individual and therefore requires an individual approach with regard to how we deal with them spiritually (J. C. Ryle, John 9 Commentary). There’s nothing wrong with using means or methods in presenting the gospel. Jesus here used the clay and the pool as a means toward healing. But Jesus never used the same means or method twice. While it’s helpful to memorize a basic presentation of the gospel, be sensitive to tailor it to each person. But there is another reason that Jesus performed this miracle in this manner. We read in Jn 9:14, “Now it was a Sabbath on the day when Jesus made the clay and opened his eyes.” By doing this, Jesus deliberately violated several of the man made additions to the Law of Moses that the Jews had invented (Morris, borrow The Gospel according to John p. 480, note 17). Making clay was a breach of a prohibition of kneading on the Sabbath. Placing the clay on his eyes violated a regulation about prohibited anointings. Healing on the Sabbath was forbidden unless it was to save one’s life. So I think that Jesus made clay, anointed the man’s eyes, and instructed him to go and wash on the Sabbath deliberately to poke His finger in the eyes of the legalistic Pharisees. They cared more about keeping their rules than they did about this poor, blind beggar receiving his sight. As we’ll see, they got into an argument about whether Jesus was sent from God or a sinner because He broke their Sabbath rules (Jn 9:16, 24)! They should have instantly recognized that opening the eyes of the blind was a Messianic activity. In the Old Testament, there are no stories of sight being restored to the blind. But there are numerous verses that show that only the Lord can cause the blind to see and that the Messiah, who is the Lord, would do this. Psalm 146:8 proclaims, “The Lord opens the eyes of the blind.” Isaiah 29:18 states, “On that day the deaf will hear words of a book, and out of their gloom and darkness the eyes of the blind will see.” In Isaiah 35:5+, after saying that God will come to save His people, the prophet says, “Then the eyes of the blind will be opened and the ears of the deaf will be unstopped.” When John the Baptist was languishing in prison, he began to wonder, “If Jesus is the Messiah, then why am I, His messenger, in this dungeon?” So he sent messengers to Jesus to ask (Matt. 11:3+), “Are You the Expected One, or shall we look for someone else?” Jesus answered (Mt 11:4–5+), “Go and report to John what you hear and see: the BLIND RECEIVE SIGHT and the lame walk, the lepers are cleansed and the deaf hear, the dead are raised up, and the POOR HAVE THE GOSPEL PREACHED TO THEM.” Jesus was referring to Isaiah 35+, which He fulfilled. Also, in Isaiah 42:6–7, God is speaking to His Servant (Isa 42:1), the Messiah: “And I will appoint you as a covenant to the people, as a light to the nations, to open blind eyes ….” It’s interesting that of all the recorded miracles that Jesus performed, giving sight to the blind has more than any other category. The Jewish leaders, who knew the Old Testament, should have concluded, “Jesus is the promised Messiah.” But the point is, it takes a great Savior to open blind eyes physically. But the great physical miracle points to the greater spiritual miracle. He opens spiritually blind eyes through the gospel as God shines “in our hearts to give the Light of the knowledge of the glory of God in the face of Christ” (2 Cor. 4:6). If you get an opportunity to share the gospel with someone, keep the focus on Jesus. People will try to divert the conversation to all sorts of peripheral issues, like evolution or why God allows suffering or whatever. While you may need to respond briefly to those issues, steer things back to who Jesus is. He is the mighty Savior who can open their blind eyes. And, as you’re sharing, pray that He will do that with the person you’re talking to. So this story shows us the great need: the world is born into spiritual blindness. But we also see the great Savior who can open blind eyes. 3. The great purpose: The primary aim of the gospel is to display the glory of God. In response to the disciples’ theological question, Jesus answers (Jn 9:3), “It was neither that this man sinned, nor his parents; but it was so that the works of God might be displayed in him.” Some have a problem with the view that God would allow this man to be born blind and suffer all these years just so that his healing would display the works of God. But I think that those people have too big a view of man and too little a view of God. If our suffering can bring glory to God and display His infinite worth to others, then it takes on ultimate meaning and significance. Paul put it like this (2 Cor. 4:17+), “For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison.” Jonathan Edwards argued that God created the world for His own glory (“The End for Which God Created the World,”; see John Piper, God’s Passion for His Glory). Since He is infinitely glorious, it would be wrong for Him not to seek His own glory. Also, as Edwards argues, there is no disparity between God’s seeking His own glory and at the same time seeking our ultimate happiness. As John Piper has pointed out, we glorify God the most when we are most satisfied in Him. God may be glorified in us through physical healing (as with this blind man) or through our experiencing the sufficiency of God’s grace through our suffering, as was the case with Paul’s thorn in the flesh (2 Cor. 12:7–10+). But the healing of the blind man pictures what happens whenever God saves a soul through the gospel of Jesus Christ (2 Cor. 4:4–6+). He gets the glory and we get the blessing. Our happiness in what He has done for us contributes to His glory. But my point is, the gospel isn’t mainly about how Jesus can give you a happy life for your own sake. It’s about how He can give you a happy life so that you can proclaim His excellencies as you tell others how He called you out of darkness and into His marvelous light (1 Pet. 2:9+). This blind man did that. He was obviously a changed man. In fact, some of his neighbors thought that he must be someone else who looked like the blind man (Jn 9:9). But he kept saying, “I am the one.” So then they wanted to know how it happened. He didn’t know much at this point. He refers to Jesus as “the man who is called Jesus.” Remember, he still hasn’t even seen Jesus and he doesn’t know where He’s at. He will argue with the Pharisees that Jesus is a prophet (Jn 9:17). Later, when he sees Jesus, he will believe in Him and worship Him as Lord (Jn 9:38). But his obviously changed life and his simple witness brought glory to God (Jn 9:24). So should our changed lives and our verbal witness. That leads to the last point: 4. The great urgency: We should labor to point people to Jesus for God’s glory while we still have time. The best manuscripts of John 9:4 read, “We [not I] must work the works of Him who sent Me as long as it is day; night is coming when no one can work.” Jesus includes the disciples among those who must work God’s works. That includes all of us who have put our trust in Christ. This is the harvest mindset that we saw Jesus emphasizing with the disciples back in chapter 4, when He was talking with the woman at the well. Their focus was on getting Jesus to eat His lunch so that they could get on the road. His focus was on doing the Father’s will and accomplishing His work (Jn 4:34). And that should be the focus of all who follow Him. Note the little word “must” (dei) in Jn 9:4. It’s a word of divine necessity. We saw it back in Jn 4:4, where it says, “And He had to pass through Samaria.” “Had” (dei) is the same word in Greek: It was necessary for Him to go through Samaria so that He could give living water to the immoral woman and to her entire village. Here, although the Pharisees were threatening to kill Jesus and His death was just months ahead, He must work the works of the Father who sent Him. Do you sense that necessity in your life? It’s not just that the Lord would like to use you to accomplish His works if you’ve got some spare time and don’t have anything better to do. Serving the Lord is not only for the super-dedicated. It’s a necessity for all who have been bought with the blood of the Lamb. If you belong to Jesus, you’re a member of His body and every part has a necessary function for the proper working of the whole body. And if you think, “Well, I’m not a very important part,” remember the parable of the talents. It was the guy who was given just one talent who buried it and didn’t use it for his master’s purposes. The master had some rather frightening things to say to him (Matt. 25:26–30)! But note, also, the urgency of doing the Lord’s work: Jesus says (Jn 9:4), “Night is coming when no one can work.” He was referring to death. His “night” was coming soon, when He would be betrayed into the hands of sinners (Jn 13:30). But night is coming soon for all of us. None of us are guaranteed of even another day. But even if we live a long life, it goes by all too quickly. As James 4:14+ says, “You do not know what your life will be like tomorrow. You are just a vapor that appears for a little while and then vanishes away.” Paul says (Eph. 5:15–16+), “Therefore be careful how you walk, not as unwise men but as wise, making the most of your time, because the days are evil.” “Making the most of your time” could be translated, “Buying up the opportunities.” My parents had a familiar plaque on the wall when I was growing up: “Only one life, ’twill soon be past; only what’s done for Christ will last.” Are you looking for and taking advantage of the opportunities that the Lord gives you to point people to Jesus and to help them grow in Him? Conclusion When he was twelve, Robert Louis Stevenson was looking out into the dark from his upstairs window, watching a man light the street lanterns. His governess came into the room and asked what he was doing. He replied, “I am watching a man cut holes in the darkness.” That’s our task in this dark world. Point blind people to the Light of the world who can open their eyes for God’s glory. Tell them what Jesus has done for you. He can use you to do His works before night comes, when no one can work. Application Questions 1. Why is it important to understand that people are born spiritually blind? What practical implications does this have when you present the gospel? 2. Some argue that salvation is a joint effort: God does His part, but sinners must do their part (repent and believe). While there is some truth in this, there is also a fallacy. What is it? Why is it important? 3. Discuss: All Christians are in the ministry, but only some get their living from the ministry. How would viewing yourself as being in the ministry change your weekly schedule? 4. How can we know whether it is God’s will to heal (physically) or to be glorified as we trust Him in our affliction? (The Light of the World in Action - John 9:1-12) John 9:13 They brought to the Pharisees the man who was formerly blind. BGT John 9:13 Ἄγουσιν αὐτὸν πρὸς τοὺς Φαρισαίους τόν ποτε τυφλόν. KJV John 9:13 They brought to the Pharisees him that aforetime was blind. NET John 9:13 They brought the man who used to be blind to the Pharisees. CSB John 9:13 They brought the man who used to be blind to the Pharisees. ESV John 9:13 They brought to the Pharisees the man who had formerly been blind. NIV John 9:13 They brought to the Pharisees the man who had been blind. NLT John 9:13 Then they took the man who had been blind to the Pharisees, Jn 8:3-8 Jn 11:46,47,57 Jn 12:19,42 GOD ORCHESTRATES CONFRONTATION They (the neighbors) brought (led) to the Pharisees (pharisaios) the man who was formerly blind (tuphlos) - Why would they bring the healed blind man to the religious leaders? While the text does give us the answer, clearly God is sovereignly orchestrating Jesus' confrontation with the Pharisees, this time bringing about the confrontation by proxy. The CSB translation brings out the irony of John's words "formerly blind" for it says "They brought the man who used to be (PHYSICALLY) blind to the Pharisees," who of course were spiritually blind! The stage is set for an eyeball to eyeball confrontation! Warren
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Spurgeon - You may be sure that the Pharisees would be in high dudgeon because Christ did that; for, according to their stupid superstition, to make clay with spittle was a kind of brick-making which must not be done on the Sabbath-day, and they would, for that reason, condemn Christ as a breaker of the Sabbath. (Spurgeon's Exposition of John 9) Adam
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Spurgeon - He is shorter with them. Some tales grow in telling. His gets shorter. Now that he has to deal with Pharisees, he will not waste a word upon them. The more often he tells the story, the shorter it becomes. That is not the usual rule with stories; they generally grow like snowballs as they roll along until, at last, you would hardly recognize the original story. So much has been added to it as it has been told again and again. But this honest, straightforward man cuts the story down to the barest details, and yet tells it well. (Spurgeon's Exposition of John 9) Marvin
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Spurgeon - They wanted to see if they could catch him in his talk; so they said to him, in a very pious fashion. Does it not sound pretty from their Pharisaic lips? Arch hypocrites pretending to teach a man who knew much better than themselves! “We know that this man is a sinner. You did not know it, but we know it and as we know it, and we are doctors, you must believe it.”...When men are persecuting the Son of God, yet still they take the name of God upon their lips. Did they not burn the martyrs to the glory of God? Oh! yes, and so did these men thus slander Christ by saying, “We know that this man is a sinner,” and yet they spoke about giving God praise. (Spurgeon's Exposition of John 9) We know (eido) that this man is a sinner (hamartolos) - We is emphatic in the Greek text, as if they are holding themselves up as Israel's religious authorities, those who alone could conclude this man was a sinner, a law breaker! What fakes! Here we go again with these hypocrites saying this Man, disparaging the Name above all names (which, by the way they, will be forced to confess someday according to Php 2:9-11+, cf Rev 1:7+) In saying we know (eido) they are saying in essence that they knew beyond a shadow of a doubt that Jesus was a sinner! Amazing! Frightening! Blasphemous! It is difficult to even write a comment on their designation of Jesus as a sinner, for the irony is that He is not a sinner but the Savior of sinners! How blind can men be! (That's rhetorical!) These evil believed what they wanted to believe, despite all evidence to the contrary! A Glimpse Of God’s Love He who glories, let him glory in the Lord. — 2 Corinthians 10:17 (But HE WHO BOASTS IS TO BOAST IN THE LORD.) Today's Scripture: John 9:24-34 Nadine was in the last stages of cancer when I met her. The doctor said chemotherapy would no longer help. She was a dedicated Christian and had a wonderful peace from God. She spent her last weeks making scrapbooks for her adult daughters and planning her memorial service. Nadine’s joyful spirit was inviting to be around, and people looked forward to spending time with her. She kept her sense of humor and always shared the ways that the Lord was meeting her needs. She gave everyone around her a glimpse of God’s loving character. When a man who had been born blind was healed by Jesus, he too had the opportunity to show others a glimpse of who God is (John 9:1-41). Neighbors asked, “How were your eyes opened?” (v.10). He told them about Jesus. When Pharisees questioned him, he told them how Jesus had given him sight, and concluded, “If this Man were not from God, He could do nothing” (v.33). We may wonder how we can show others what God is like. God can be clearly seen in the way we handle life’s difficulties, such as problems at work or home, or perhaps a serious illness. We can share with others how He is comforting us—and let them know that the Lord cares for them too. Who in your life needs to see the love of God? By: Anne Cetas Believers who are Spirit-filled Are unaware that God may be Revealing through their Christlike ways A glimpse of His reality. —Hess You can be a glimpse of God’s love to someone. John 9:25 He then answered, "Whether He is a sinner, I do not know; one thing I do know, that though I was blind, now I see." BGT John 9:25 ἀπεκρίθη οὖν ἐκεῖνος· εἰ ἁμαρτωλός ἐστιν οὐκ οἶδα· ἓν οἶδα ὅτι τυφλὸς ὢν ἄρτι βλέπω. KJV John 9:25 He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see. NET John 9:25 He replied, "I do not know whether he is a sinner. I do know one thing– that although I was blind, now I can see." CSB John 9:25 He answered, "Whether or not He's a sinner, I don't know. One thing I do know: I was blind, and now I can see!" ESV John 9:25 He answered, "Whether he is a sinner I do not know. One thing I do know, that though I was blind, now I see." NIV John 9:25 He replied, "Whether he is a sinner or not, I don't know. One thing I do know. I was blind but now I see!" NLT John 9:25 "I don't know whether he is a sinner," the man replied. "But I know this: I was blind, and now I can see!" one thing I do know: Jn 9:30 5:11 1Jn 5:10 HEALED BLIND MAN TESTIFIES TO THE MIRACLE He then answered, "Whether He is a sinner (hamartolos), I (absolutely) do not know (eido) - The man wisely refuses to comment on the allegation of the Pharisees that Jesus is a sinner. He didn’t know any more. All he knew was that he had been blind, he was born blind, he was a beggar, Jesus put spit and clay on his eyes, he went and washed in the pool whose name was Sent, and now he can see. That’s all he knows. He doesn’t know anything about Jesus. He’s not a theologian “A man with an experience is never at the mercy of a man with only an argument!” -- Quoted by Brian Bell One thing I do know (eido), that though I was blind (tuphlos), now I see - The man disavows any knowledge or opinion of Jesus as a sinner. To the contrary he firmly asserts that beyond a shadow of a doubt, he was once blind and yet now he can see. THOUGHT - "This affirmation has been adopted by millions of believers who, while not certain about how the miraculous transformation in their lives took place, nevertheless know that once they were blind (without spiritual sight) but now are able to see (to understand the presence and power of the redeeming Christ). The fact that God has entered their lives is the central reality of their new life in Christ. No amount of theological obfuscation can undermine the strong confidence that comes from personal experience." (Mounce - John) Warren
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Spurgeon - There was no driving him out of that stronghold. That which is a matter of our own personal experience is a thing about which we may well feel positively certain. I wish we had more Christian people firmly established in their faith because it is a matter of deep, heartfelt, personal experience with them. I like to meet a man who can say, “I am willing to yield to opponents upon certain points concerning which I am not quite sure; but the fact of the efficacy of the gospel of God’s grace, the power of the precious blood of Jesus to cleanse the heart and conscience, the divine operation of the Holy Spirit within the soul,—all these are truths which I cannot and will not yield. Like this man, I can say, ‘One thing I know, that, whereas I was blind, now I see.’”....He could not be beaten out of that. You cannot argue a man out of an experience of this kind; and if the Lord Jesus Christ has ever opened your eyes, dear friend, nobody can make you doubt that blessed fact. (Spurgeon's Exposition of John 9) Brian Bell - Even if you are 1 day old in the Lord, & feel you don’t know anything yet, you can say with assurance, “One thing I know: that though I was blind, now I see!”. Many are afraid of saying anything about the Lord for fear of getting into a theological argument over their head. Just witness what God has done in your life! You may not be an authority on Theology, but you are the world’s greatest authority on what has happened to You! b) “A man with an experience is never at the mercy of a man with only an argument!” People can argue theology & interpretations but are speechless when confronted w/the reality of a changed life. a) Live in such a way that one’s life would not make sense if God didn’t exist!2 b) Chuck Swindoll asks, “Is your life a cold monument to religious duty, or is it a living mystery?” The greater our focus on what the Lord is doing in our own lives, the less hesitant we’ll be in speaking out for Him. -- Larry Richards (BORROW The 365 day devotional commentary) What a difference Jesus made in this man's life when He passed by (following song by Lynda Randle)... Like a blind man I wandered So lost and undone A beggar so helpless Without God or His Son Then my Savior in mercy Heard and answered my cry And oh what a difference Since Jesus passed by All my yesterdays are buried In the deepest of the sea That old load of guilt I carried It's all gone, praise God I'm free Looking for that bright tomorrow Where no tears will dim the eye And oh what a diff'rence Since Jesus passed by Since Jesus passed by Since Jesus passed by Oh what a difference Since Jesus passed by Well I can't explain it And I cannot tell you why But oh what a difference Since Jesus passed by! Sinner (268) hamartolos from hamartáno = deviate, miss the mark which some lexicons say is from a = negative + meiromai = attain -- not to attain, not to arrive at the goal) is an adjective (e.g., "that through the commandment sin might become utterly sinful" - see Ro 7:13 -note) that is often used as a noun (as in this verse and Ro 5:19 [note]) to describe those who are continually erring from the way, constantly missing God's mark, living in opposition to His good and acceptable and perfect will. Thus a sinner is one who lives in opposition to the divine will. In a more selective use, in the view of the Pharisees a sinner was a Jew who is one not careful in the observance of ceremonial duties (Mt 9:10ff, Lk 15:1ff, Mk 2.16). Finally,the Jews called the Gentiles sinners or despisers of God and considered them heathen or pagan, tá éthne = the nations (Mt 26:45). Jesus' purpose for coming into the world was to save sinners (Mt 9:13 1Ti 1:15) Hamartolos in John - only John 9 - Jn. 9:16; Jn. 9:24; Jn. 9:25; Jn. 9:31 EVIDENCE HE REPLIED, “WHETHER HE IS A SINNER OR NOT, I DON’T KNOW. ONE THING I DO KNOW. I WAS BLIND BUT NOW I SEE!”—John 9:25 God seeks to use our lives as living evidence of the reality of His claims. Evidence so compelling that those who observe us will seek out the Savior they see in us. A couple in my first ministry spent time and effort to put their difficult marriage together on God’s terms. The dramatic change caught the attention of their neighbors, who asked what it was that made their marriage different. They were told that Jesus had changed their lives. That night the neighbors opened their hearts to Christ as well. But we should not be deceived into thinking that all who see the reality of Jesus in and through our lives will come to seek the One expressed in our lives. The story of the blind man in John 9 gives us the range of responses that we might expect. Some will see God’s works and remain silent. In this story, the blind man’s parents feared they would be excommunicated from the synagogue (Jn 9:18–23). Today, many fear the price of claiming Christ as Savior. What will He demand? What will they lose in gaining Him? So they silently watch. They take notes in their hearts. Then there are those who will set their hearts against what they see. No one knew more about this event than the Pharisees. They interviewed the blind man twice (Jn 9:13–17, 24–34) and his parents once (Jn 9:18–23). Yet the Pharisees refused to accept the clear evidence. Some people are so set against God they refuse to seek Him regardless of the evidence. Think of what our world did to Christ, who was a walking catalog of evidence. In the face of the dramatic display of God’s credibility through Christ, they crucified Him. We should never assume that all people will come to Christ when they see Him expressed in unique ways in our lives. We should only expect to provide the evidence and to let God do the rest. What evidence is there in your life that God can use? - Joe Stowell According to Mark Mittelberg, director of evangelism at Willow Creek Community Church of suburban Chicago, “God knew what he was doing when he made you. He custom-designed you with your unique combination of personality, temperament, talents, and background, and he wants to use you to reach others in a fashion that fits your design.” For example, says Mittelberg, consider these six people in the New Testament: Peter’s Confrontational Approach—He was direct, bold, and to the point. Paul’s Intellectual Approach—He could be confrontational, but he was a well-educated man who could reason from the Scriptures, explaining and proving that Jesus was the Christ. The Blind Man’s Testimonial Approach—The man in John 9 didn’t know a great deal of theology, but he could say, “One thing I know: I once was blind and now I see.” The Samaritan Woman’s Invitational Approach—Leaving her water jug at the well, the woman in John 4 went into her village and invited her friends to come and hear the man “who told me everything I ever did.” Matthew’s Interpersonal Approach—In Luke 5:29 Matthew put on a big banquet for his tax-collecting buddies in an effort to expose them to Jesus. He relied on the relationships he’d built with these men and sought to further shore up their friendships, inviting them into his home and using his channels of friendship for evangelism. Dorcas’ Service Approach—In Acts 9, we meet a woman who witnessed by serving others in Jesus name, making clothes for the needy and helping the poor. - Robert
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Spurgeon - He carried the war into the enemy’s camp, as well he might. He threw a little sarcasm into that last question. The man was a very remarkable person, a simple-hearted, honest man, but withal quite able to hold his own in any company. (Spurgeon's Exposition of John 9) Mounce adds "Then, in what amounts to a satirical taunt, he asks why they want to hear it all again. “It couldn’t be, could it,” he asks, “that you want to become his disciple?” The question is asked in such a way as to expect a negative response. Bruce refers to the exchange as displaying “a hitherto unsuspected capacity for ironical repartee” on the part of the blind man." (See John) Want (Wish) (2309)(thelo) see study of derivative thelema; see synonyms boule and boulomai) is a very common NT verb (208x) which primarily refers to exercising of one's will with the underlying sense of to be willing, to desire, to want or to wish (in Jn 15:7 in context of prayer). To apply oneself to something (or to will). Thelo "expresses not simply a desire, but a determined and constant exercise of the will." (W E Vine) The reader should realize that thelo is one of those Greek words that is somewhat difficult to define with absolute consistency. For example, some sources state that thelo refers to a thoughtful, purposeful choice, not a mere whim or emotional desire, while Kenneth
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Spurgeon - It is a bad case, so abuse the plaintiff. There is nothing to be said for our side, so let us abuse the man who has had his eyes opened. (Spurgeon's Exposition of John 9) Robertson on we are disciples of Moses - This they said with proud scorn of the healed beggar. All orthodox rabbis so claimed. Warren
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Spurgeon - Does not that manifestation of miraculous power show where he must have come from? Could he have come from anywhere but from God? (Spurgeon's Exposition of John 9) Spurgeon on "as for this [fellow], we know not" (Jn 9:29 KJV) - The word “fellow” is supplied by the translators. There is no such word there, because they did not know a word bad enough with which to express their scorn.(Spurgeon's Exposition of John 9) John
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Spurgeon - He meant men who are living in known sin, impostors and deceivers. Of course, God would not hear sinners of that stamp. The man meant, God does not open blind eyes by the hands of sinners. He does not work miracles to bear witness to the agency of ungodly men. (Spurgeon's Exposition) Spurgeon - “If Christ had been an impostor, it is not possible to conceive that God would have listened to his prayer, and given him the power to open the blind man’s eyes.” (True and Not True) But (term of contrast) if anyone is God-fearing (theosebes) and does (poieo in present tense - habitually does) His will (thelema - what God has decided), He hears him - IF is a third class condition which describes potential action or that which may or may not happen. Then man uses Scriptural reasoning as taught in Ps 34:15 where David says "The eyes of the LORD are toward the righteous And His ears are open to their cry." (cf Pr 15:29). He couples God-fearing with obedience to God's will as prerequisites for God answering a person's prayer. Tasker adds that "As a well-brought-up Jew the man regards it as axiomatic that a miracle wrought in answer to prayer is proof that its worker is no sinner. No divine help is available for impenitent sinners.” (Borrow John Commentary page 127-28) TDNT says "The Jews themselves like the term “God-fearers” for themselves and Gentile adherents, since it implies that they are worshippers of the true God." God-fearing (2318)(theosebes from theos + sebo = worship, devout) means fearing God, devout, pious, worshipping God is used only here in the NT but 4x in the Septuagint, 3 times describing the character of Job - Ex 18:21; Job 1:1; Job 1:8; Job 2:3 Marvin
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Spurgeon - The best declaration of truth will not of itself remove birth-blindness and enable men to look unto Jesus. Nor do I believe that even the most earnest gospel appeals, nor the most vehement testimonies to its truth will convince men’s understandings. All these things have their place and their use, but they have no power in and of themselves to enlighten the understanding savingly. I bring a blind friend to an elevated spot and I bid him look upon the landscape. ‘See how the silver river threads its way amid the emerald fields. See how yonder trees make up a shadowy wood, how wisely yonder garden, near at hand, is cultivated to perfection and how nobly yonder lordly castle rises on that hill of matchless beauty.’ See, he shakes his head; he has no admiration for the scene. I borrow poetical expressions, but still he joins not in my delight. I try plain words and tell him, ‘There is the garden, there is the castle, there is the wood and there is the river; do you not see them?’ ‘No’; he cannot see one of them and does not know what they are like. What ails the man? Have I not described the landscape well? Have I been faulty in my explanations? Have I not given him my own testimony that I have walked these glades and sailed along that stream? He shakes his head; my words are lost. His eyes alone are to blame. Let us come to this conviction about sinners; for, if not, we shall hammer away and do nothing: let us be assured that there is something the matter with the sinner himself which we cannot cure, whatever we may do with him, and yet we cannot get him saved unless it be cured. Let us feel this, because it will drive us away from ourselves; it will lead us to our God, drive us to the strong for strength and teach us to seek for power beyond our own. (Sermon The Healing of One Born Blind) D A CARSON - FOR THE LOVE OF GOD, VOLUME 1 (BORROW For the love of God : a daily companion for discovering the riches of God's Word) AS THE FEEDING OF THE FIVE THOUSAND precipitates the bread of life discourse, so Jesus’ healing of the congenitally blind man in John 9 precipitates some briefer comments on the nature of spiritual blindness and sight. Some of the authorities were finding it difficult to believe that the victim had in fact been born blind. If it were the case, and if Jesus had really healed him, then this would say something about Jesus’ power that they did not want to hear. Then as now, there were plenty of “faith healers” in the land, but most of their work was not very impressive: the less gullible could easily dismiss most of the evidence of their success. But to give sight to a congenitally blind man—well, that was unheard of in faith-healing circles (9:32–33). Unable to respond to the straightforward testimony of this man, the authorities resort to stereotyping and personal abuse (9:34). Jesus meets up with him again, discloses more of himself to him, invites his faith, and accepts his worship (9:35–38). Then he makes two important utterances: (1) “For judgment I have come into this world, so that the blind will see and those who see will become blind” (9:39). In some ways, this is stock reversal, like the account of the rich man and Lazarus (Luke 16:19–31), or the parable of the Pharisee and the tax collector (Luke 18:9–14)—a common theme in the Gospels. But this reversal is in the realm of vision. Those who “see,” with all their principles of sophisticated discernment, are blinded by what Jesus says and does; those who are “blind,” the moral and spiritual equivalent of the man in this chapter who is born blind, to these Jesus displays wonderful compassion, and even gives sight. Some Pharisees, overhearing Jesus’ comment and priding themselves on their discernment, are shocked into asking if Jesus includes them among the blind. This precipitates his second utterance. (2) “If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains” (9:41). Of course, Jesus might simply have replied “Yes!” to their question. But that would not have exposed the seriousness of their problem. By subtly changing the metaphor, Jesus drives home his point another way. Instead of insisting his opponents are blind, Jesus points out that they themselves claim to see—better than anyone else, for that matter. But that is the problem: those who are confident of their ability to see do not ask for sight. So (implicitly) they remain blind, with the culpable blindness of smug self-satisfaction. There are none so blind as those who do not know they are blind. John 9:33 "If this man were not from God, He could do nothing." BGT John 9:33 εἰ μὴ ἦν οὗτος παρὰ θεοῦ, οὐκ ἠδύνατο ποιεῖν οὐδέν. KJV John 9:33 If this man were not of God, he could do nothing. NET John 9:33 If this man were not from God, he could do nothing." CSB John 9:33 If this man were not from God, He wouldn't be able to do anything." ESV John 9:33 If this man were not from God, he could do nothing." NIV John 9:33 If this man were not from God, he could do nothing." NLT John 9:33 If this man were not from God, he couldn't have done it." were: Jn 9:16 3:2 Ac 5:38,39 A WISE SAYING AND POWERFUL LOGIC If this man were not from God, He could do nothing - This statement is generally true! There is a gigantic canyon separating saying this and truly believing it, for if one believes Jesus is from God, then by "default" (so to speak) they would listen to Him and obey Him and believe in Him for eternal life (cf Jn 8:24+) What he is saying is if Jesus were not from God, He could not have performed the miracle of giving eyesight to a blind man. But by this reasoning, since Jesus did accomplish the latter, then He must be the former (from God)! "The man has scored with terrific power in his use of Scripture and logic." (Robertson) Utley on if this man - This is a SECOND CLASS CONDITIONAL SENTENCE which is called “contrary to fact.” It should be understood as, “If this man had not come from God, which He did, then He could not have done anything like this, but He did.” Leon
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Spurgeon - Bravo, you who used to be blind! What an irresistible thing truth is, whoever handles it! These Pharisees, keen of intellect, well instructed in the letter of the law, yet crafty, up to their eyes in self-conceit, are like chaff driven before the wind when a plain-speaking man does but handle the truth of the living God. Never be afraid or ashamed to spread the gospel of Christ, my brethren and sisters; nay,— “Speak his Word, though kings should hear, Nor yield to sinful shame.” A beggar with the truth is mightier than priests and princes with a lie.....Christ could not have given sight to the blind man if he had not himself come from God. This was good reasoning, and it would have been convincing if the objectors had been willing to be convinced by the truth. (Spurgeon's Exposition of John 9) Spurgeon - This was bravely spoken. The man did not, at that time, know the Godhead of the Saviour, but he felt that he must have come from God, that he was one of God’s servants, or messengers, or prophets, therefore he avowed what he knew. Dear friends, always act up to the light you have enjoyed. If you have starlight, thank God for it, and own it before men, for then he will give you moonlight; and if you have moonlight, walk by it, thank God for it, and own it, and he will give you sunlight; and when you have sunlight, walk in it, and so, one of these days, you will come to that light which is as the light of seven days, the light of God himself. (Spurgeon's Exposition of John 9) John 9:34 They answered him, "You were born entirely in sins, and are you teaching us?" So they put him out. BGT John 9:34 ἀπεκρίθησαν καὶ εἶπαν αὐτῷ· ἐν ἁμαρτίαις σὺ ἐγεννήθης ὅλος καὶ σὺ διδάσκεις ἡμᾶς; καὶ ἐξέβαλον αὐτὸν ἔξω. KJV John 9:34 They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out. NET John 9:34 They replied, "You were born completely in sinfulness, and yet you presume to teach us?" So they threw him out. CSB John 9:34 "You were born entirely in sin," they replied, "and are you trying to teach us?" Then they threw him out. ESV John 9:34 They answered him, "You were born in utter sin, and would you teach us?" And they cast him out. NIV John 9:34 To this they replied, "You were steeped in sin at birth; how dare you lecture us!" And they threw him out. NLT John 9:34 "You were born a total sinner!" they answered. "Are you trying to teach us?" And they threw him out of the synagogue. You were born entirely in sins: Jn 9:2 8:41 Job 14:4 15:14-16 25:4 Ps 51:5 Ga 2:15 Eph 2:3 are you teaching: Jn 9:40 7:48,49 Ge 19:9 Ex 2:14 2Ch 25:16 Pr 9:7,8 26:12 29:1 Isa 65:5 Lu 11:45 14:11 18:10-14,17 1Pe 5:5 And they: Jn 9:22 Jn 6:37 Pr 22:10 Isa 66:5 Lu 6:22 3Jn 1:9 Rev 13:17 cast him out: Mt 18:17,18 1Co 5:4,5,13 PHARISEES THROW THE MIRACLE OUT OF THEIR MIDST! They answered him, "You were born entirely in sins (hamartia), and are you teaching (didasko) us?" - They in effect disregard the logic of his argument. Here the Pharisees are seeking to invalidate the healed man's testimony, even though the "sign" of his restored vision should have opened their eyes and validated the fact that the Messiah was present! Their first statement they made was theologically correct but of course they meant it pejoratively, for they saw it as the cause of his blindness! These hypocrites failed to realize/acknowledge the truth their great ancestor David taught that they too were "brought forth in iniquity!" (Ps 51:5+) And then they in effect say something like "and you have the audacity to try to teach us. How dare you!" Spurgeon - Their dignity was touched; their superlative wisdom lifted them so much above this poor man that they said, with the utmost disdain, “Dost thou teach us?” What could they say to him ? Nothing but more reviling and abuse. That is the last argument of all. “We cannot answer him, so let us turn him out!” (Spurgeon's Exposition of John 9) Warren
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Spurgeon - Folly, ignorance, and pride go together. Cannot you hear them say it? “A blind beggar, who has just begun to see, ‘Dost thou teach us?’ — D.D.’s, men who are learned in the law, ‘Dost thou teach us?’” Well, brethren, if a man has only one eye, he may teach those who have not any, for the old proverb says, “In the realm of the blind, the man with one eye is king.” Yet there is another proverb on this subject, and that is, “In the realm of the blind, the man with one eye gets hanged.” That was likely to be the case here; the blind Pharisees could not bear the man who could see. He knew too much for them.....No, great Pharisees, he does not teach you, for you will not learn. (Spurgeon's Exposition of John 9) So they put him out (ekbállō) - They threw him out (cf Jn 9:22+), but this may not have been actual excommunication because this action required a formal meeting of the Sanhedrin. What irony. They cast him out but by contrast "All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out (ekbállō) ." (Jn 6:37) Spurgeon - Oh, how He rejoices in finding those that are cast out by the world, or by the self-righteous: (Spurgeon's Exposition of John 9) Adrian Rogers (p 604) - Once I was blind, and now I can see. But they shut him out, and Jesus sought him out. They are the blight of the world. He is the light of the world. Religion without Christ is a blight. But Jesus sought this man out, and Jesus begins to work with this man.
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Spurgeon quipped "He that enjoys the favor of the Son of God will not tremble at the frown of the Sanhedrin.” (The Question of Questions) Warren
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Spurgeon - What a blessed thing to be cast out, if Christ finds us! Many and many have been put out of the synagogue and treated with contempt, but then outside Jerusalem they found their Lord, for there he died without the camp, and his people need not be ashamed to go after him bearing his reproach (Heb 13:13)....Oh! if there are any of you who are suffering persecution for Christ’s sake, who have been cast out of any company because of what he has done for you, I do not think you need any sweeter comfort than this one line: “Jesus heard that they had cast him out;” (Spurgeon's Exposition of John 9) Mounce - This illustrates one of the most profound truths of the Christian faith: it is God who pursues the needy, and not the other way around. The initiative in salvation is his, not ours. We do not seek God (Ro 3:11); he seeks us (Lk 19:10). (See John)
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Spurgeon - There are marks and evidences of true faith by which you can readily test yourself. If you enquire, ‘Do I believe on the Son of God?’ answer this: is Christ precious to you? ‘Unto you’ who ‘believe he is precious’. If you love and prize him as the most precious thing in earth or heaven, you could not have this appreciation of him if you were not a believer. Tell me again, have you undergone the change called the new birth? Have you passed through a process which could be described as being brought ‘out of darkness into his marvellous light’? If so, your new birth is a sure evidence of faith, for these things go together: while faith is a proof of regeneration, regeneration is also a proof that you have faith in the Son of God. Again, are you obedient to Christ? Faith works by love and purifies the soul. Is it so with you? Has sin become bitter? Do you loathe it? Has holiness become sweet? Do you follow after it? I do not ask whether you are perfect, but is the whole current of your soul towards being perfect? Can you say that if you could live entirely without sin it would be the greatest delight you could have, that absolute perfection would be heaven to you? Then it shows which way your mind goes; it shows that there is a change of nature, for no unrenewed heart pines after perfect holiness. Your heart is bending towards Christ’s perfect rule and sovereignty and I am sure that you have believed that he is the Son of God. You are resting upon him with a true and living faith, if you take up his cross heartily and follow him. Again, do you love God? Do you love his people? ‘We know that we have passed from death unto life, because we love the brethren.’ Do you love his Word? Do you delight in his worship? Do you bow in patience before his rod, so that you take up the bitter cup and say, ‘Thy will be done’? These things prove that you have faith in Jesus. Look well to them. (Sermon The Question of Questions) James Smith - DOST THOU BELIEVE IN THE SON OF GOD? John 9:35 If ye do believe on the Son of God— 1. Then you have no doubt about His divinity (Matt. 16:16). 2. Then you have repented of your sins (Acts 20:21). 3. Then you have everlasting life (John 3:36). 4. Then you are justified from all things (Acts 13:38, 39). 5. Then your heart is being purified (Acts 15:9; Heb. 9:14). 6. Then you are a worker by love (Gal. 5:6). 7. Then you have victory over the world (1 John 5:4). 8. Then you look upon the things unseen (Heb. 11:1; 2 Cor. 4:18). 9. Then you seek for souls. “Receiving the end of your faith, the salvation of souls” (1 Peter 1:9). Steven
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Spurgeon - Note the humility of the man’s tone, how changed it is from that sharpness, that acerbity to which he had been driven by his enemies. He is a lamb before Christ though he was a lion before the Pharisees. That is the true Christian character,—gentle, tender, humble, meek, in the presence of the God of mercy, but with no trembling, no giving way in the presence of the adversaries of Christ and his truth. (Spurgeon's Exposition of John 9) Matthew
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Spurgeon - I saw in Pompeii on a shop door the motto, ‘Buy and you shall have’, and I could not help thinking that if I were walking the streets of the New Jerusalem, I should have seen a very different notice—‘come, buy wine and milk without money and without price.’ If there could be a shop in which all the goods were to be had without money and without price, would you quarrel with the shopkeeper and petition for an Act of Parliament to shut his shop up and say it was wicked, because you would rather go on the old terms and pay for all you have? Not a bit of it. Yet why is it you stand out against free grace’s golden motto, ‘Trust in Christ and you shall have’? Here is instantaneous, perfect, everlasting pardon, sonship through Christ, safety on earth, glory in heaven, and all for nothing, the free gift of a gracious God to undeserving sinners who trust in Jesus! Would that men would leave their foolish reasonings and believe in Jesus Christ. Today upon this choice may hang everlasting things to many of you. The anniversary of the season has almost come round, when I was in a similar condition, when I knew myself to be ruined and undone, and heard, for the first time with true understanding, that word, ‘Look unto me, and be ye saved, all the ends of the earth.’ I knew how it stood that morning. And I do trust that now many a heart will say, ‘I will simply rest my soul’s salvation upon Christ the Son of God, who is the only Saviour of the lost: I will never from this day hope to be a self-saved man, nor look to anything but to him who on the tree endured the wrath of God on behalf of as many as believe on him.’ (Sermon The Essence of Simplicity) John 9:37 Jesus said to him, "You have both seen Him, and He is the one who is talking with you." BGT John 9:37 εἶπεν αὐτῷ ὁ Ἰησοῦς· καὶ ἑώρακας αὐτὸν καὶ ὁ λαλῶν μετὰ σοῦ ἐκεῖνός ἐστιν. KJV John 9:37 And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. NET John 9:37 Jesus told him, "You have seen him; he is the one speaking with you." CSB John 9:37 Jesus answered, "You have seen Him; in fact, He is the One speaking with you." ESV John 9:37 Jesus said to him, "You have seen him, and it is he who is speaking to you." NIV John 9:37 Jesus said, "You have now seen him; in fact, he is the one speaking with you." NLT John 9:37 "You have seen him," Jesus said, "and he is speaking to you!" You: Jn 4:26 7:17 14:21-23 Ps 25:8,9,14 Mt 11:25 13:11,12 Ac 10:31-33 Related Passages: John 4:25-26+ The woman said to Him, “I know that Messiah is coming (He who is called Christ); when that One comes, He will declare all things to us.” 26 Jesus said to her, “I who speak to you am He.” JESUS IDENTIFIES HIMSELF AS "SON OF MAN" Jesus said to him, "You have both seen Him, and He is the one who is talking with you - Have seen is past tense, which was literally true (in my opinion) when he obeyed Jesus' instructions and "came back seeing." (Jn 9:7). Some writers think he saw him only with "eyes of faith." In any event now Jesus reveals His identity as the Son of Man to the man. Spurgeon - I scarcely remember that, up to this time, the Lord Jesus had given such a manifestation of himself to anyone except to the Samaritan woman at the well. When she mentioned the Messiah, he said to her, “I that speak unto thee am he;” and here he reveals himself to this man as the Son of God, which was somewhat more than that woman probably meant by the term “Messias.” (Spurgeon's Exposition)
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Spurgeon - “he worshipped him.” And you, beloved, cannot help worshipping him who has opened your eyes spiritually. It is those who are still blind who will not worship him; but once let us feel the touch of his light-giving finger, once let us know that he has shed his eternal light into the darkness of our souls, and we shall not be satisfied with the mere verbal avowal of our faith, we shall add to it our reverent adoration, as this man did when he first said, “Lord, I believe;” and then “worshipped him.”....That is the way with a genuine believer, he worships Christ. Why? Because he believes him to be God. It would be idolatry to worship Christ if he were only man, and Christ would have been an impostor if he had allowed this man to worship him if he had not been God. But he was God; and we, believing him to be God, worship Christ as very God of very God, to whom be praise forever and ever! Amen. (Spurgeon's Exposition of John 9)
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Spurgeon - He acted as a believer: for “he worshipped him.” This proves how his faith had grown. I should like to ask you who are the people of God when you are happiest.… My happiest moments are when I am worshipping God, really adoring the Lord Jesus Christ.… It is the nearest approach to what it will be in heaven, where, day without night, they offer perpetual adoration unto him that sitteth upon the throne, and unto the Lamb. Hence, what a memorable moment it was for this man when he worshipped Christ! Now, if Christ was not God, that man was all idolater, a man-worshipper.… If Christ was not God, we are not Christians; we are deceived dupes, we are idolaters, as bad as the heathen whom we now pity. It is making a man into a God if Christ be not God. But, blessed be his holy name, he is God; and we feel that it is the supreme delight of our being to worship him. We cannot veil our face with our wings, for we have none; but we do veil them with his own robe of righteousness whenever we approach him. We cannot cover our feet with our wings, as the angels do; but we do take his blood and his righteousness both as a covering for our feet, and as wings with which we fly up to him; and though as yet we have no crowns to cast at his dear feet, yet, if we have any honor, any good repute, any grace, anything that is comely, anything that is honest, we lay it all at his feet, and cry, “Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy, and for thy truth’s sake.” (A Pressed Man Yielding to Christ) NET NOTE on worshiped - Assuming the authenticity of John 9:38–39a (see the translation note following the bracket in Jn 9:39), the man’s response after Jesus’ statement of Jn 9:37 is extremely significant: He worshiped Jesus. In the Johannine context the word would connote its full sense: This was something due God alone. Note also that Jesus did not prevent the man from doing this. The verb (proskuneo) is used in John 4:20–25 of worshiping God, and again with the same sense in Jn 12:20. This would be the only place in John’s Gospel where anyone is said to have worshiped Jesus using this term. As such, it forms the climax of the story of the man born blind, but the uniqueness of the concept of worshiping Jesus at this point in John’s narrative (which reaches its ultimate climax in the confession of Thomas in John 20:28) may suggest it is too early for such a response and it represents a later scribal addition. Related Resource: Did Jesus say He is God? | GotQuestions.org Worshiped (bow down) (4352) proskuneo from pros = before + kuneo = kiss or adore) means to prostrate oneself in homage before another in the full sense of worship, not mere reverence or courtesy. When Jesus Christ was born into this world, He was attended and worshipped by angels. (Lu 2:13f). Proskuneo represents the most common Near Eastern act of adoration and reverence and also carries the idea of profound awe and respect. Some believe that the root word kuneo may be related to kuon which is the Greek word for dog and which then could be picturing a dog licking his master's hand. The word proskuneo literally means to kiss toward someone, to throw a kiss in token of respect or homage, to prostrate oneself in homage, to do reverence to, to adore and so to worship and show respect. In the ancient Oriental (especially Persia) the mode of salutation between persons of equal rank was to kiss each other on the lips. When the difference of rank was slight, they kissed each other on the cheek. When one was much inferior, he fell upon his knees touched his forehead to the ground or prostrated himself, and as he was bowing down he would be throwing kisses toward the superior. It is this latter mode of salutation that is intended by the Greek writers in the use of the verb proskuneo.
João 9
Spurgeon - Whoever you may be, if you hear the gospel at any time it must have some effect upon you. It will either be to your soul ‘a savour of life unto life’, or else ‘a savour of death unto death’. It will be antidote or poison, curing or killing, softening the conscience or searing it. It will either make you see, or else, because you fancy that you see, its very brightness will make you blind, like Saul of Tarsus, who cried, ‘I could not see for the glory of that light’. You cannot be indifferent to the gospel if you become a hearer of it. ‘I am come’, said Christ—that fact none of you can escape: ‘For judgment I am come’, and that judgment must take place in your mind and conscience whether you like it or not. This coming and judgment have a wonderfully marked and decided effect. It is not that of a little improvement or of slight alteration; it is the turning of things upside down, so ‘that they which see not might see; and that they which see might be made blind’. It is a very violent change from light to darkness or darkness to light. In either case it is absolute reversion of condition. Now, the gospel will do just that for you: if you live without it, it will make you die; if you feel that you are dead without it, it will make you live. ‘He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things, and the rich he hath sent empty away.’ Learn hence that there will always be some effect upon the human mind wherever Christ comes, and that this effect will be a very decided one, changing all their conditions as much as if the laws of nature were reversed. The Lord’s approach to a soul will lift it into the light more and more gloriously; or else it will plunge it into deeper darkness, deeper responsibility, deeper guilt, and consequently deeper woe. (Sermon Sight for Those Who See Not) Living In Darkness Jesus said, ". . . I have come into this world, that those who do not see may see." — John 9:39 Today's Scripture: John 9:1-7,24-39 Anna Mae Pennica was born with cataracts that left her blind. But in October 1981, Dr. Thomas Pettit of the Jules Stein Eye Institute in Los Angeles removed the cataract from Anna Mae’s left eye—and for the first time she could see! She even passed a driver’s test. But there is a sad postscript to this surgical triumph. The technique for correcting Mrs. Pennica’s eye condition had been in use since the 1940s. She could have been enjoying 40 years of sight but instead had remained blind needlessly. What a greater tragedy to stumble through this world with sightless souls and be lost in impenetrable night forever! That was the condition of the Pharisees when Jesus healed the man born blind (Jn. 9). They were so blinded by their slavish devotion to outward religious appearances and traditions that they could not recognize the Light of the world. Their stubborn refusal to see their own sins kept them in spiritual darkness, and they rejected the Lord’s offer of forgiveness. Jesus said, “I am the light of the world. He who follows me shall not walk in darkness, but have the light of life” (Jn. 8:12). Have you let the Light of the world into your life, or are you needlessly living in darkness? By: Vernon Grounds The powers of darkness have blinded the race, Closing our eyes to the glories of grace; But faith in the Savior brings healing and sight, Flooding our soul with His truth and His light. —DJD When you trust God's Son, darkness gives way to light. John 9:40 Those of the Pharisees who were with Him heard these things and said to Him, "We are not blind too, are we?" BGT John 9:40 ἤκουσαν ἐκ τῶν Φαρισαίων ταῦτα οἱ μετ᾽ αὐτοῦ ὄντες καὶ εἶπον αὐτῷ· μὴ καὶ ἡμεῖς τυφλοί ἐσμεν; KJV John 9:40 And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also? NET John 9:40 Some of the Pharisees who were with him heard this and asked him, "We are not blind too, are we?" CSB John 9:40 Some of the Pharisees who were with Him heard these things and asked Him, "We aren't blind too, are we?" ESV John 9:40 Some of the Pharisees near him heard these things, and said to him, "Are we also blind?" NIV John 9:40 Some Pharisees who were with him heard him say this and asked, "What? Are we blind too?" NLT John 9:40 Some Pharisees who were standing nearby heard him and asked, "Are you saying we're blind?" Are: Jn 9:34 7:47-52 Mt 15:12-14 23:16-28 Lu 11:39-54 Ro 2:19-22 Rev 3:17 Related Passages: John 3:19-20 This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. 20 “For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed. THE QUESTION OF THE SPIRITUALLY BLIND PHARISEES Those of the Pharisees (pharisaios) who were with Him heard these things - Recall that Jesus had already called the Pharisees blind guides who lead the blind with the result that they both fall into a pit (Mt 15:14+, cf Lk 6:39+, Mt 23:16, 24)! And so here we learn that there were clearly Pharisees present when the blind man who had been healed of physical blindness was then "healed" of his spiritual blindness. They would have witnessed his worshipful response to Jesus and the fact that he called Him Lord and that Jesus did not reject his worship. So surely the Spirit was convicting them of sin, righteousness and the judgment to come (Jn 16:8). And said to Him, "We are not blind (tuphlos) too, are we - Pharisees followed Jesus hoping to catch Him in something he said or did. Filled with pride and prejudice, they now sneer at what He had just declared. The Greek sentence (begins with negative "me") expects a negative answer, having the force of "we are surely not" where the "we" is emphatic. In other words, they arrogantly assumed they were "OK" spiritually, but they were totally deceived, because they were spiritually blind and did not even recognize their lost condition. Spiritually dead men do not realize that they are spiritually dead unless the Spirit works in their heart. They were the experts in the law and confident that they did not lack spiritual perception. But they were (spiritually) dead wrong! Brian Bell notes "So now we have seen perfectly illustrated what John said in John 1:5 And the light shines in the darkness, and the darkness did not comprehend it. Well, let’s just judge them by their own testimony so far: This Man is not from God (Jn 9:16a); He does not keep the Sabbath(Jn 9:16b); This Man is a sinner(Jn 9:24) and they claim to not be Jesus’ disciple, but Moses’(Jn 9:28) So yeah, I’d say you’re pretty spiritually blind. He doesn’t condemn them by making them blind. They blind themselves by rejecting Him! Warren