João 9
Marvin Vincent · Citado em PreceptAustin
João 9
Vincent - It was a common Jewish view that the merits or demerits of the parents would appear in the children, and that the thoughts of a mother might affect the moral state of her unborn offspring. The apostasy of one of the greatest Rabbis had, in popular belief, been caused by the sinful delight of his mother in passing through an idol grove. (John 9 Commentary) For His Glory “This happened so that the work of God might be displayed in his life.” John 9:3 “We were made to be prisms refracting the light of God’s glory into all of life.” —John Piper IN WORD It is in the nature of man to ask why. We see tragedy in our world and we ask why. We encounter hardship in our lives, or suffer loss, and we ask why. We want to know the reason for it all, the unifying purpose behind this strange, needy world. Jesus reminds us: It is all for the glory of God. The universe exists to display His splendor. We can see many specific examples in Scripture. The Israelites were kept as slaves in Egypt in order that God might be known as Deliverer (Exodus 11:9). He led them to near disaster at the edge of the Red Sea in order that He might gain glory (Exodus 14:4). Many psalms of David would never have been sung if not for his persecution. This man in John 9 was blind for his entire life “that the work of God might be displayed.” Paul suffered in order that Christ’s power might be seen (2 Corinthians 12:9-10). But we are slow. We can’t help but think this universe is about us, and when life is hard on us, it doesn’t make sense. IN DEED If we remember that it is all about Him, we begin to see. It all makes sense. By our captivity He is known as Deliverer. By our sin He is known as Savior. By our weakness He is known as powerful. Next to our hatred, His love amazes. Every evil we can think of has the potential of being a platform for the goodness of God. It’s all about Him. Do we suffer and question God’s goodness? Do we complain about our hardships? If so, we have forgotten that the universe is meant to glorify God, not us. Consider how His power might be made known in our trials. Redirect your prayers not to improve your situation but to have your situation demonstrate His glory. Thank Him for making Himself known. (See The One Year At His Feet Devotional) MEDICAL NOTE (one of my subspecialties was infectious disease) - CONGENITAL BLINDNESS - Up to 48% of infants born to mothers infected with N. gonorrhoeae develop ophthalmia neonatorum, and up to 10% of those who receive antibiotic prophylaxis still develop infection. Infants can become infected in utero, and delivery via Caesarean section, in addition to carrying higher risks for the mother, does not necessarily eliminate the risk of ophthalmia neonatorum. N. gonorrhoeae is the prevalent cause of ophthalmia neonatorum in many low- and middle-income countries (LMIC), including Malawi. The development of this neonatal infection is compounded by the fact that 80% of women infected with N. gonorrhoeae show no overt symptoms, and even among the women visiting a genitourinary medicine clinic seeking treatment for a reproductive health concern, 50% are asymptomatic FROM CURIOSITY TO COMPASSION “NEITHER THIS MAN NOR HIS PARENTS SINNED,” SAID JESUS, “BUT THIS HAPPENED SO THAT THE WORK OF GOD MIGHT BE DISPLAYED IN HIS LIFE.” —John 9:3 The disciples who first followed Christ were dreadfully out of step with His heart when they pointed out a blind beggar and asked Christ who sinned—the man’s parents or he in his mother’s womb—that he should be born blind (John 9:2). No doubt they had seen this beggar many times before and may have reacted with the same kind of standoffish, theological curiosity. What they saw in Christ’s response was hardly standoffish, and it clearly demonstrated the distance between Christ and His followers in regard to responding to people’s needs. His was a response of compassion, not curiosity and judgment. He marshaled His resources to grant sight to the beggar and claimed that the blindness was actually intended to provide a moment when God could be magnified through Christ’s compassionate touch. We are so like those detached disciples! When we hear of trouble in someone’s life, we are far more interested in the details and an analysis of what, why, when, and where than we are interested in finding out what we can do to reach out and help. It is amazing what a listening ear, a season of prayer, a note, a hug (with no lecture about the sovereignty of God), a meal, or some free baby-sitting can mean to those who are suffering. I have had the pleasure of pastoring churches that were full of followers who went beyond curiosity to Christlike compassion. What I learned was that unsaved relatives and friends were consistently impressed with the uniqueness of a caring community. No doubt they wondered who would rally to their support if similar fates were to befall them. If we would only learn to see tragedy as a platform for the kind of compassion that reflects the power of God’s glory through us, we could have a far greater impact on our world. Anyone can be curious. Followers are curiously compassionate. Plan an act of compassion today! - Joe Stowell Lowell
João 9
Vincent - The Son sends the disciples, as the Father sends the Son. (John 9 Commentary) Jamieson, Fausset, and Brown - I must work the works of him that sent me, while it is day: the night cometh, when no man can work - a most interesting statement this, from the mouth of Christ; intimating, first, that He had a precise work to do upon earth, with every particular of it arranged and laid out to Him; next, that all He did upon earth was just “the works of God” - particularly “going about doing good,” though not exclusively by miracles… If we neglect our opportunities for service, they may be lost forever. -- Guzik Night is coming when no one (oudeis) can (dunamai) work (ergazomai) - Present futuristic or predictive, “night will certainly come.” Night is not literal night but is a metaphor to describe the time when spiritual work can no longer be accomplished. So when is this night that no one can work? As alluded to above, no one can do the works of Him and for Him once they are with Him in Heaven. We have one opportunity to accomplish these good works. As the poem says "Only one life, twill soon pass, Only what's done for Jesus, Will last." (I would qualify that popular poem by changing it to only what's done "in" Jesus will last, applying the principle of Jn 15:5). When the night comes via death, the rapture, or the Second Coming, good works can no longer be performed. We have no time to be idle. Our work for eternity is great, for it is long, and our time is short -- Thomas Boston D L Moody - It is lamentable that we should live so long a time in the world and do so little for God: and that we should live so short a time in the world and do so much for Satan.
João 9
Vincent on agreed - The sense is, had formed an agreement in order to bring about this end, viz., that the confessor of Christ should be excommunicated. (John 9 Commentary) Warren
João 9
Vincent on applied - Only here and Jn 9:11. The spittle was regarded as having a peculiar virtue, not only as a remedy for diseases of the eye, but generally as a charm, so that it was employed in incantations. Persius, describing an old crone handling an infant, says: "She takes the babe from the cradle, and with her middle finger moistens its forehead and lips with spittle to keep away the evil eye" ("Sat.," ii., 32, 33). Tacitus relates how one of the common people of Alexandria importuned Vespasian for a remedy for his blindness, and prayed him to sprinkle his cheeks and the balls of his eyes with the secretion of his mouth ("History," iv., 81). Pliny says: "We are to believe that by continually anointing each morning with fasting saliva (i.e., before eating), inflammations of the eyes are prevented" ("Natural History," xxviii., 7). Some editors read here ἐπέθηκεν, put upon, for ἐπέχρισεν, anointed. (John 9 Commentary) Ray
João 9
Vincent explains..."(theoreo) was more than simple seeing. The verb means looking steadfastly, as one who has an interest in the object, and with a view to search into and understand it: to look inquiringly and intently." (Ed Note: And even with a sense of amazement.) Theoreo in John - Jn. 2:23; Jn. 4:19; Jn. 6:19; Jn. 6:40; Jn. 6:62; Jn. 7:3; Jn. 8:51; Jn. 9:8; Jn. 10:12; Jn. 12:19; Jn. 12:45; Jn. 14:17; Jn. 14:19; Jn. 16:10; Jn. 17:24; Jn. 20:6; Jn. 20:12; Jn. 20:14 John 9:9 Others were saying, "This is he," still others were saying, "No, but he is like him." He kept saying, "I am the one." BGT John 9:9 ἄλλοι ἔλεγον ὅτι οὗτός ἐστιν, ἄλλοι ἔλεγον· οὐχί, ἀλλὰ ὅμοιος αὐτῷ ἐστιν. ἐκεῖνος ἔλεγεν ὅτι ἐγώ εἰμι. KJV John 9:9 Some said, This is he: others said, He is like him: but he said, I am he. NET John 9:9 Some people said, "This is the man!" while others said, "No, but he looks like him." The man himself kept insisting, "I am the one!" CSB John 9:9 Some said, "He's the one." "No," others were saying, "but he looks like him." He kept saying, "I'm the one!" ESV John 9:9 Some said, "It is he." Others said, "No, but he is like him." He kept saying, "I am the man." NIV John 9:9 Some claimed that he was. Others said, "No, he only looks like him." But he himself insisted, "I am the man." NLT John 9:9 Some said he was, and others said, "No, he just looks like him!" But the beggar kept saying, "Yes, I am the same one!" DIVISION OVER THE MIRACLE Others were saying, "This is he," still others were saying, "No, but he is like him." - Others were vigorously denying (imperfect tense over and over) this was a miracle. The miracle aroused disagreements. Again we see that Jesus' presence and power often stirred passions which often led to divided opinions, as here and with the Pharisees in John 9:16. Lowell
João 9
Vincent - A Rabbinical precept declares, "It is forbidden to apply even fasting-spittle to the eyes on the Sabbath." The words in v. 14, made the clay, also mark a specific point of offense. (John 9 Commentary) Asking (question, request) (2065) erotao from éromai = ask, inquire) means to ask for, usually with implication of an underlying question. The verb does not carry the note of an authoritative command but rather that of a friend making an urgent appeal to a friend. The term suggests that those making the request stand in a position of familiarity with those being treated. Friberg says erotao is used of (1) of inquiry in general - ask, put a question, inquire (MK 9.32, 33) (2) as a legal technical term - interrogate, examine, question (Acts 5.27); (3) as seeking to know God ask after, desire to know (RO 10.20); (4) as making a request for something ask for, demand (Mt 16.1) (Borrow Analytical Lexicon of the Greek New Testament ) Erotao in John - note especially chapter 9 - Jn. 1:19; Jn. 1:21; Jn. 1:25; Jn. 4:31; Jn. 4:40; Jn. 4:47; Jn. 5:12; Jn. 8:7; Jn. 9:2; Jn. 9:15; Jn. 9:19; Jn. 9:21; Jn. 9:23; Jn. 12:21; Jn. 14:16; Jn. 16:5; Jn. 16:19; Jn. 16:23; Jn. 16:26; Jn. 16:30; Jn. 17:9; Jn. 17:15; Jn. 17:20; Jn. 18:19; Jn. 18:21; Jn. 19:31; Jn. 19:38 Received sight (308) anablepo from ana = up, again + blepo = to look, to perceive and so discern) means to look up or direct one's vision upward (Of Jesus "looking up toward heaven, He blessed the food," = Mt 14:19; Mk 6:41,Lk 9:16; Of Jesus "and looking up to heaven with a deep sigh" = Mk 7:34, Of man who regained his sight "he looked up and said, “I see men..." = Mk 8:24; "at that very time I looked up at him" = Acts 22:13) To regain one's sight or recover from blindness and thus see again ("the BLIND RECEIVE SIGHT" = Mt 11:5; "“Rabboni, I want to regain my sight!” = Mk 10:51; "so that he might regain his sight" = Acts 9:12, 17,18). Of one born blind anablepo means to gain sight, become able to see, receive sight (" I went away and washed, and I received sight.” = Jn 9:11, 15, 18). Gilbrant - Three basic uses of anablepō are found among classical writers: “to look up,” “to see again, regain sight,” and metaphorically “to revive.” “Looking up” is particularly a mark of confidence (Liddell-Scott). (Complete Biblical Library) Anablepo - 23v - note 3 uses in John 9 (Jn 9:11,15, 18) Mt. 11:5; Matt. 14:19; Matt. 20:34; Mk. 6:41; Mk. 7:34; Mk. 8:24; Mk. 10:51; Mk. 10:52; Mk. 16:4; Lk. 7:22; Lk. 9:16; Lk. 18:41; Lk. 18:42; Lk. 18:43; Lk. 19:5; Lk. 21:1; Jn. 9:11; Jn. 9:15; Jn. 9:18; Acts 9:12; Acts 9:17; Acts 9:18; Acts 22:13 John 9:16 Therefore some of the Pharisees were saying, "This man is not from God, because He does not keep the Sabbath." But others were saying, "How can a man who is a sinner perform such signs?" And there was a division among them. BGT John 9:16 ἔλεγον οὖν ἐκ τῶν Φαρισαίων τινές· οὐκ ἔστιν οὗτος παρὰ θεοῦ ὁ ἄνθρωπος, ὅτι τὸ σάββατον οὐ τηρεῖ. ἄλλοι [δὲ] ἔλεγον· πῶς δύναται ἄνθρωπος ἁμαρτωλὸς τοιαῦτα σημεῖα ποιεῖν; καὶ σχίσμα ἦν ἐν αὐτοῖς. KJV John 9:16 Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them. NET John 9:16 Then some of the Pharisees began to say, "This man is not from God, because he does not observe the Sabbath." But others said, "How can a man who is a sinner perform such miraculous signs?" Thus there was a division among them. CSB John 9:16 Therefore some of the Pharisees said, "This man is not from God, for He doesn't keep the Sabbath!" But others were saying, "How can a sinful man perform such signs?" And there was a division among them. ESV John 9:16 Some of the Pharisees said, "This man is not from God, for he does not keep the Sabbath." But others said, "How can a man who is a sinner do such signs?" And there was a division among them. NIV John 9:16 Some of the Pharisees said, "This man is not from God, for he does not keep the Sabbath." But others asked, "How can a sinner do such miraculous signs?" So they were divided. NLT John 9:16 Some of the Pharisees said, "This man Jesus is not from God, for he is working on the Sabbath." Others said, "But how could an ordinary sinner do such miraculous signs?" So there was a deep division of opinion among them. YLT John 9:16 Of the Pharisees, therefore, certain said, 'This man is not from God, because the sabbath he doth not keep;' others said, 'How is a man -- a sinful one -- able to do such signs?' and there was a division among them. This man: Jn 9:24,30-33 3:2 5:36 14:11 15:24 And there: Jn 7:12,43 Jn 10:19 Lu 13:31-33 Ac 14:4 Related Passages: John 5:10; 16; 18+ So the Jews were saying to the man who was cured, “It is the Sabbath, and it is not permissible for you to carry your pallet.” (5:16) For this reason the Jews were persecuting Jesus, because He was doing these things on the Sabbath.....(5:18) For this reason therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God. John 6:52+ (JESUS BRINGS DIVISION) Then the Jews began to argue with one another, saying, “How can this man give us His flesh to eat?” John 7:12+ (JESUS BRINGS DIVISION) There was much grumbling among the crowds concerning Him; some were saying, “He is a good man”; others were saying, “No, on the contrary, He leads the people astray.” John 7:43+ (JESUS BRINGS DIVISION) So a division (schisma) occurred in the crowd because of Him. John 10:19+ (JESUS BRINGS DIVISION) A division (schisma) occurred again among the Jews because of these words. Matthew 10:34-39+ (JESUS BRINGS DIVISION) “Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword. 35 “For I came to SET A MAN AGAINST HIS FATHER, AND A DAUGHTER AGAINST HER MOTHER, AND A DAUGHTER-IN-LAW AGAINST HER MOTHER-IN-LAW; 36 and A MAN’S ENEMIES WILL BE THE MEMBERS OF HIS HOUSEHOLD. 37 “He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me. 38 “And he who does not take his cross and follow after Me is not worthy of Me. 39“He who has found his life will lose it, and he who has lost his life for My sake will find it. JUMPING TO CONCLUSION CONCERNING JESUS Therefore (oun) - Term of conclusion. Based upon the man's testimony, they jump to their conclusion. Some of the Pharisees (pharisaios) were saying, "This man (disparaging, contemptuous) is not from God, because (introduces their faulty, hypocritical logic) He does not keep (tereo) the Sabbath (sabbaton)" - Note some but not all (compare others). Note also this man which is almost certainly meant to be derogatory and denigrating and substantiates that they most likely knew that this was Jesus. Their foolish conclusion is Jesus was not from God, even though He has repeatedly told them He was sent from His Father. (See multiple passages that describe Jesus sent from God). Their reason for stating Jesus was not from God is that He was not keeping the ridiculous rules which men required on the Sabbath. Once again the legalists missed the true significance of the Sabbath, for Jesus had clearly stated "The Sabbath was made for man, and not man for the Sabbath." (Mk 2:27+). A day that was to have been for rest had become an onerous, burdensome day because of all the legalistic minutiae added by the Jews. Warren
João 9
Vincent writes that "The fundamental idea of confess is that of saying the same thing as another; while profess (pro = forth, fateor = to say) is to declare openly. Hence, to profess Christ is to declare Him publicly as our Lord: to confess Christ is to declare agreement with all that He says. When Christ confesses His followers before the world, He makes a declaration in agreement with what is in His heart concerning them. Similarly, when He declares to the wicked “I never knew you” (“then will I profess”), a similar agreement between His thought and His declaration is implied. The two ideas run into each other, and the Rev. is right in the few cases in which it retains profess, since confess would be ambiguous. See, for example, Titus 1:16. Put out (656)(aposunagogos from apo = from + sunagoge) literally means to be expelled from the synagogue. Friberg says it is "a religious technical term relating to Jewish disciplinary measures in varying degrees of severity expelled from the synagogue; (completely) excommunicated; cut off from the rights and privileges of a Jew; put under the ban or curse (Jn. 9:22; Jn. 12:42; Jn. 16:2). (Borrow Analytical Lexicon of the Greek New Testament) Not in the Septuagint. QUESTION - How is the fear of man a snare (Proverbs 29:25)? ANSWER - Proverbs 29:25 says, “Fear of man will prove to be a snare, but whoever trusts in the LORD is kept safe.” A snare is a lure or a trap. Fishermen sometimes use snares to catch fish. Hunters use various kinds of snares to trap game. And Satan uses snares to trap human beings (Jeremiah 5:26). One of those snares is the fear of man. The fear of man can be both physical and psychological. Jesus said to His followers, “I tell you, my friends, do not be afraid of those who kill the body and after that can do no more. But I will show you whom you should fear: Fear him who, after your body has been killed, has authority to throw you into hell. Yes, I tell you, fear him” (Luke 12:4–5). Jesus was preparing the disciples for the physical persecution that would follow His resurrection (Luke 21:12; Acts 8:1). They would be beaten, stoned, flogged, and imprisoned (2 Corinthians 11:24–27). Many of them would be killed. Yet He warned them not to let the fear of man stop them from proclaiming the gospel. Even though His followers would undergo tremendous physical suffering for His sake, the trials would be brief and temporary (2 Corinthians 4:17). The moment they left the earth, they would forever reap rewards for their faithfulness. Wicked men could hurt them no longer (Revelation 3:5). But a threat more prevalent to most Christians, especially those in Western and free nations, is the psychological fear of man. This fear is an anxious need to receive affirmation from those around us. The fear of man manifests as people-pleasing, compromised values, peer pressure, and a choice not to share our faith. The fear of man can be a snare when we allow it to influence our decisions. Rather than obey the voice of the Holy Spirit (John 10:27), we opt for avoiding unpleasant interactions. It’s easier to heed the fear of man than to invite the possibility of consequences. Consider the bold words of Peter when he and the other apostles were ordered to stop preaching in the name of Jesus: “We must obey God rather than men” (Acts 5:29). The first disciples did not allow the fear of man to keep them from doing what God had called them to do. The fear of man is a snare in that it supplants the fear of God in our lives. Since the fear of the Lord is the beginning of wisdom (Psalm 111:10), the fear of man sets us on the road to foolishness. The fear of man has replaced biblical conviction in some so-called Christian circles today. Public opinion has overridden the clear teaching of Scripture on many social issues. Entire denominations are caving to the fear of man, and it has become a snare to them. The desire to be viewed by the world as progressive, enlightened, tolerant, or politically correct is a snare Satan has used to reel people into his way of thinking. The need to be liked and accepted has become more important than the Word of God to many professing believers, thus proving the truth of Proverbs 29:25. Romans 8:31 points us away from the ensnaring fear of man: “If God be for us, who can be against us?” While Christians should always be sensitive to current social issues and be compassionate and kind to all, we must never allow the fear of man to determine our course. Thousands of martyrs could have avoided death had they only remained silent about their loyalty to Christ. If they had allowed the fear of man to silence them, they may have won the world’s applause but lost heaven’s. While Satan cannot steal the salvation of those born again into God’s kingdom (John 1:12; 3:3), he can and does use snares to steal our victory, our witness, and our opportunities to store up treasure in heaven by magnifying the fear of man (John 10:10; Luke 12:33).GotQuestions.org John 9:23 For this reason his parents said, "He is of age; ask him." BGT John 9:23 διὰ τοῦτο οἱ γονεῖς αὐτοῦ εἶπαν ὅτι ἡλικίαν ἔχει, αὐτὸν ἐπερωτήσατε. KJV John 9:23 Therefore said his parents, He is of age; ask him. NET John 9:23 For this reason his parents said, "He is a mature adult, ask him.") CSB John 9:23 This is why his parents said, "He's of age; ask him." ESV John 9:23 Therefore his parents said, "He is of age; ask him." NIV John 9:23 That was why his parents said, "He is of age; ask him." NLT John 9:23 That's why they said, "He is old enough. Ask him." YLT John 9:23 because of this his parents said -- 'He is of age, ask him.' He is: Jn 9:21 JOHN REPEATS THE PARENT'S RESPONSE For this reason - This phrase should always prompt you to pause and ponder, asking at least "What reason?" This serves as a term of explanation and (weak, cowardly) justification for the action of the parents. Clearly, they saw the "writing on the wall" and that they might be caught "in the cross hairs" of the religious leaders! His parents said, "He is of age; ask (erotao) him - after his parenthetical explanation John repeats what he had stated in Jn 9:21 and just as in that verse, the parent's ask is in the aorist imperative. Here were have the added detail that there son is of age, indicating he is fully able to speak for himself. John 9:24 So a second time they called the man who had been blind, and said to him, "Give glory to God; we know that this man is a sinner." BGT John 9:24 Ἐφώνησαν οὖν τὸν ἄνθρωπον ἐκ δευτέρου ὃς ἦν τυφλὸς καὶ εἶπαν αὐτῷ· δὸς δόξαν τῷ θεῷ· ἡμεῖς οἴδαμεν ὅτι οὗτος ὁ ἄνθρωπος ἁμαρτωλός ἐστιν. KJV John 9:24 Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner. NET John 9:24 Then they summoned the man who used to be blind a second time and said to him, "Promise before God to tell the truth. We know that this man is a sinner." CSB John 9:24 So a second time they summoned the man who had been blind and told him, "Give glory to God. We know that this man is a sinner!" ESV John 9:24 So for the second time they called the man who had been blind and said to him, "Give glory to God. We know that this man is a sinner." NIV John 9:24 A second time they summoned the man who had been blind. "Give glory to God, " they said. "We know this man is a sinner." NLT John 9:24 So for the second time they called in the man who had been blind and told him, "God should get the glory for this, because we know this man Jesus is a sinner." Give: Jn 5:23 8:49 16:2 Jos 7:19 1Sa 6:5-9 Ps 50:14,15 Isa 66:5 Ro 10:2-4 we know: Jn 9:16 Jn 8:46 Jn Jn 14:30 Jn 18:30 Jn 19:6 Mk 15:28 Ro 8:3 2Co 5:21 a sinner: Lu 7:39 Lk 15:2 Lk 19:7 Related Passages: John 9:16 Therefore some of the Pharisees were saying, “This man is not from God, because He does not keep the Sabbath.” But others were saying, “How can a man who is a sinner perform such signs?” And there was a division among them. John 8:46 “Which one of you convicts Me of sin? If I speak truth, why do you not believe Me? John 18:30 They answered and said to him, “If this Man were not an evildoer, we would not have delivered Him to you.” Luke 7:39 Now when the Pharisee who had invited Him saw this, he said to himself, “If this man were a prophet He would know who and what sort of person this woman is who is touching Him, that she is a sinner.” Luke 15:2 Both the Pharisees and the scribes began to grumble, saying, “This man receives sinners and eats with them.” Luke 19:7 When they saw it, they all began to grumble, saying, “He has gone to be the guest of a man who is a sinner.” GIVE GLORY TO GOD NOT TO A "SINNER!" So (oun) - Therefore. Because of receiving clarification from the man's parents that a miracle had indeed transpired, they call the healed man for another session. A second time they called the man who had been blind (tuphlos) - The facts in Jn 9:15+ were not enough for these conniving men so they call him to take the witness stand (so to speak) a second time. Apparently he had not been present during the dialogue between the parents and the Pharisees. And said to him, "Give glory to God - The religious leaders now take a different approach with this command Give glory in the aorist imperative. They are trying to get the healed man to own up and tell them the truth (see notes below as there are two ways this can be interpreted). The interesting thing is that in a sense they have just painted themselves into a corner, for the blind man actually does give glory to God. That is, he associates the miracle with Jesus Who is God! While he may not yet comprehend Jesus is fully God, in the following description he is essentially giving Him glory! Warren
João 9
Vincent has an interesting note on Give glory to God - Compare Josh. 7:19; 1 Sam. 6:5. This phrase addressed to an offender implies that by some previous act or word he has done dishonor to God, and appeals to him to repair the dishonor by speaking the truth. In this case it is also an appeal to the restored man to ascribe his cure directly to God, and not to Jesus. Palgrave, “Central and Eastern Arabia,” says that the Arabic phrase commonly addressed to one who has said something extremely out of place, is Istaghfir Allah, Ask pardon of God.
João 9
Vincent - The verb means to reproach or scold in a loud and abusive manner. Calvin, on 1 Corinthians 4:12, "being reviled we bless," remarks: "Λοιδορία is a harsher railing, which not only rebukes a man, but also sharply bites him, and stamps him with open contumely. Hence λοιδορεῖν is to wound a man as with an accursed sting." (John 9 Commentary) John 9:29 "We know that God has spoken to Moses, but as for this man, we do not know where He is from." BGT John 9:29 ἡμεῖς οἴδαμεν ὅτι Μωϋσεῖ λελάληκεν ὁ θεός, τοῦτον δὲ οὐκ οἴδαμεν πόθεν ἐστίν. KJV John 9:29 We know that God spake unto Moses: as for this fellow, we know not from whence he is. NET John 9:29 We know that God has spoken to Moses! We do not know where this man comes from!" CSB John 9:29 We know that God has spoken to Moses. But this man-- we don't know where He's from!" ESV John 9:29 We know that God has spoken to Moses, but as for this man, we do not know where he comes from." NIV John 9:29 We know that God spoke to Moses, but as for this fellow, we don't even know where he comes from." NLT John 9:29 We know God spoke to Moses, but we don't even know where this man comes from." know: Jn 1:17 Nu 12:2-7 16:28 De 34:10 Ps 103:7 105:26 106:16 Mal 4:4 Ac 7:35 26:22 Heb 3:2-5 as for: Jn 9:16,24 1Ki 22:27 2Ki 9:11 Mt 12:24 26:61 Lu 23:2 Ac 22:22 we know: Jn 7:27,41,42 Jn 8:14 Ps 22:6 Isa 53:2,3 Related Passages: John 8:14+ Jesus answered and said to them, “Even if I testify about Myself, My testimony is true, for I know where I came from and where I am going; but you do not know where I come from or where I am going. John 8:42+ Jesus said to them, “If God were your Father, you would love Me, for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me. JEWS DENY KNOWLEDGE OF JESUS' ORIGIN We know (eido) that God has spoken to Moses - Spoken is perfect tense signifying what He spoke to Moses still stands (still on record), which of course refers to the words Moses recorded in the Pentateuch (e.g, at the burning bush in Ex 3:4-5). They correctly state their case that God did speak to Moses. That is true enough! They did not have spiritual eyes to see that Moses had spoken of Jesus in passages like Dt 18:15, 18-19+! But (term of contrast) as for this man, we (absolutely) do not know (eido) where He is from - Again they contemptuously refer to Jesus as this man ("this fellow"). And again they deny knowledge of His origin, despite the fact that He has repeatedly told them He sent from heaven by His Father. They simply do not have ears to hear that truth! And there is little doubt they did know He was from Nazareth. Warren
João 9
Vincent on theosebes - Only here in the New Testament. The kindred word, θεοσέβεια, godliness, occurs only at 1 Timothy 2:10. Compounded with Θεός, God, and σέβομαι, to worship, the same verb which appears in εὐσεβής, devout (Acts 10:2, 7; 22:12), and εὐσέβεια, godliness (Acts 3:12; 1 Timothy 2:2, etc.). See on 2 Peter 1:3. These two latter words, while they may mean reverence toward God, may also mean the due fulfillment of human relations; while θεοσεβὴς, worshipper of God, is limited to piety towards God Word Studies in the New Testament. (John 9 Commentary) TDNT on theosebes and theosebeia [piety, reverence for God]- A. Usage outside the NT. 1. True piety is the point behind this compound of theoÃs (i.e., honoring the gods), but in a critical sense it means “superstition,” and more generally it simply denotes “religion.” 2. The group is rare in the LXX (though eusebeia is common in 4 Maccabees), but when used (e.g., in Job 1:1; Ex. 18:21), it has the sense of true religion. The noun occurs only in Prov. 1:29. . theosebes may be found on a few inscriptions to describe the Jews as holding the true religion. The Jews themselves like the term “God-fearers” for themselves and Gentile adherents, since it implies that they are worshippers of the true God. B. NT Usage. The NT avoids the group, using theosebes and theoseÃbeia only once each. The adjective occurs in Jn. 9:31: God hears those who fear him, which is defined as doing his will (cf. Prov. 15:29; Job 27:9). The noun comes in 1 Tim. 2:10, which teaches that women professing religion (i.e., Christianity) should substantiate their confession with good deeds. C. Early Christian Usage. The terms are still infrequent in the apostolic fathers. In Mart. Pol. 3 theosebeia is obviously Christianity (cf. 2 Clem. 20.4). The words are more common in the Apologists. In Justin Dialogue 110.2 theosebeia comes through the apostolic preaching. In Athenagoras Supplication 37.1 Christians are the true God-fearers. Diognetus charmingly describes the theosebeia of Christians. Origen Against Celsus 3.59 and 81 tries to bring out the uniqueness of the theosebeia of Jesus. In this instance, however, the use of the general term “religion” tends to surrender the point at the outset. The restricted Jewish and NT use for true worship in contrast to idolatry is thus threatened by the invasion of a more general anthropocentric use which is intrinsically alien to the biblical revelation. [G. BERTRAM, III, 123-28] QUESTION - Does God hear / answer the prayers of a sinner / unbeliever? ANSWER - John 9:31 declares, “We know that God does not listen to sinners. He listens to the godly man who does his will.” It has also been said that “the only prayer that God hears from a sinner is the prayer for salvation.” As a result, some believe that God does not hear and/or will never answer the prayers of an unbeliever. In context, though, John 9:31 is saying that God does not perform miracles through an unbeliever. 1 John 5:14-15 tells us that God answers prayers based on whether they are asked according to His will. This principle, perhaps, applies to unbelievers. If an unbeliever asks a prayer of God that is according to His will, nothing prevents God from answering such a prayer—according to His will. Some Scriptures describe God hearing and answering the prayers of unbelievers. In most of these cases, prayer was involved. In one or two, God responded to the cry of the heart (it is not stated whether that cry was directed toward God). In some of these cases, the prayer seems to be combined with repentance. But in other cases, the prayer was simply for an earthly need or blessing, and God responded either out of compassion or in response to the genuine seeking or the faith of the person. Here are some passages dealing with prayer by an unbeliever: The people of Nineveh prayed that Nineveh might be spared (Jonah 3:5-10). God answered this prayer and did not destroy the city of Nineveh as He had threatened. Hagar asked God to protect her son Ishmael (Genesis 21:14-19). God not only protected Ishmael, God blessed him exceedingly. In 1 Kings 21:17-29, especially verses 27-29, Ahab fasts and mourns over Elijah’s prophecy concerning his posterity. God responds by not bringing about the calamity in Ahab’s time. The Gentile woman from the Tyre and Sidon area prayed that Jesus would deliver her daughter from a demon (Mark 7:24-30). Jesus cast the demon out of the woman’s daughter. Cornelius, the Roman centurion in Acts 10, had the apostle Peter sent to him in response to Cornelius being a righteous man. Acts 10:2 tells us that Cornelius “prayed to God regularly.” God does make promises that are applicable to all (saved and unsaved alike) such as Jeremiah 29:13: “You will seek me and find me when you seek me with all your heart.” This was the case for Cornelius in Acts 10:1-6. But there are many promises that, according to the context of the passages, are for Christians alone. Because Christians have received Jesus as the Savior, they are encouraged to come boldly to the throne of grace to find help in time of need (Hebrews 4:14-16). We are told that when we ask for anything according to God’s will, He hears and gives us what we ask for (1 John 5:14-15). There are many other promises for Christians concerning prayer (Matthew 21:22; John 14:13, 15:7). So, yes, there are instances in which God does not answer the prayers of an unbeliever. At the same time, in His grace and mercy, God can intervene in the lives of unbelievers in response to their prayers. GotQuestions.org Norman Geisler - JOHN 9:31—Does God hear the prayers of sinners? PROBLEM: John said here, “Now we know that God does not hear sinners.” Yet Jesus said God heard the publican who prayed, “God be merciful to me a sinner” (Luke 18:13). Does He hear sinners when they pray? SOLUTION: God hears sinners when they confess they are sinners and accept His forgiveness. For “whoever calls upon the name of the Lord shall be saved” (Rom. 10:13). Jesus promised, “the one who comes to Me I will by no means cast out” (John 6:37). However, God does not promise to answer the prayers of sinners who are not serving the true God. Jesus said, “if anyone is a worshiper of God and does His will, He [God] hears him” (John 9:31). Even so, God’s grace exceeds His promise, and He apparently does on occasion respond to the prayer of an unsaved person as part of His overall providential plan to bring them to Himself (cf. Jonah 1:14–15). In this sense, God’s response to the prayer of the unsaved is part of the “goodness of God [that] leads you to repentance” (Rom. 2:4). (BORROW When critics ask : a popular handbook on Bible difficulties) John 9:32 "Since the beginning of time it has never been heard that anyone opened the eyes of a person born blind. BGT John 9:32 ἐκ τοῦ αἰῶνος οὐκ ἠκούσθη ὅτι ἠνέῳξέν τις ὀφθαλμοὺς τυφλοῦ γεγεννημένου· KJV John 9:32 Since the world began was it not heard that any man opened the eyes of one that was born blind. NET John 9:32 Never before has anyone heard of someone causing a man born blind to see. CSB John 9:32 Throughout history no one has ever heard of someone opening the eyes of a person born blind. ESV John 9:32 Never since the world began has it been heard that anyone opened the eyes of a man born blind. NIV John 9:32 Nobody has ever heard of opening the eyes of a man born blind. NLT John 9:32 Ever since the world began, no one has been able to open the eyes of someone born blind. the beginning: Job 20:4 Isa 64:4 Lu 1:70 Rev 16:18 A NEVER BEFORE EVENT Since the beginning of time - Literally "from the age." He is saying that from the beginning of creation. He is saying that this has never occurred before. it has never been heard that anyone opened (anoigo) the eyes of a person born blind (tuphlos) He is saying that this has never occurred before. He is accentuating the incredible nature of the miracle he had experienced. Warren