They insulted him and said, “You are his disciple, but we are disciples of Moses. We know that God has spoken to Moses. But as for this man, we don’t know where he comes from.”
The man answered them, “How amazing! You don’t know where he comes from, yet he opened my eyes. We know that God doesn’t listen to sinners, but if anyone is a worshiper of God, and does his will, he listens to him. Since the world began it has never been heard of that anyone opened the eyes of someone born blind. If this man were not from God, he could do nothing.”
They answered him, “You were altogether born in sins, and do you teach us?” Then they threw him out.
John Calvin 1540 · Public Domain On vv28, 29, 30, 31, 34 28. Then they upbraided him. It is probable that…
28. Then they upbraided him. It is probable that all the reproaches which were prompted by the violence of their rage and indignation were eagerly cast upon him; but there was this one reproach among men, that they called him an apostate from the Law. For, in their opinion, he could not be a disciple of Christ without revolting from the Law of Moses; and they expressly represent these two things as inconsistent with each other. It is a very plausible pretence, that they are afraid of revolting from the doctrine of Moses. For this is the true rule of piety, that we ought to listen to the prophets, by whom we certainly know that God has spoken; that our faith may not be carried about by any doctrines of men. From this principle they deduce their certainty as to the Law of Moses; but they lie when they say that they are the disciples of Moses, for they have turned aside from the end of the Law. Thus hypocrites are wont to tear God in pieces, when they wish to shelter themselves under his name. If Christ be the soul of the Law, as Paul tells us, (Romans 10:4,) what will the Law be when separated from him, but a dead body? We are taught by this example, that no man truly hears God, unless he be an attentive hearer of his word, so as to understand what God means and says.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv28, 34 Proud wickedness must needs at length break forth, which…
Proud wickedness must needs at length break forth, which in vain lieth hid under a zeal of godliness.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv28–34 28 Then they reviled him, and said, Thou art…
28 Then they reviled him, and said, Thou art his disciple; but we are Moses’ disciples.
Ver. 28. Then they reviled him] As an apostate from the law, a noveller, a Nazarite, a disciple of Christ, Thou art his disciple, say they, and therefore a dolt, a dunce; as at this day in Italy and at Rome, the most honourable name of Christian is usually abused to signify. (D. Fulke.) The primitive persecutors painted Christ with an ass’s head and a book in his hand (as Tertullian saith), to signify that all his disciples, though they pretended learning, yet they were silly and ignorant people. Est enim Satanae pectus mendaciis faecundissimum, saith Luther. The basest can revile (as the abjects did David, Psa 35:15), and every black mouth cast dirt upon Christ’s disciples as the offscouring of all things, 1Co 4:13.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv28–34 If this were all their reviling, for them to…
If this were all their reviling, for them to tell this poor man that he was Christ’s disciple, it was a very tolerable imputation, and what the blind man had reason to glory in: their guilt in reviling is to be judged not so much from what they spake, for there was nothing of greater honour, as from what heart and spirit they spake it. A disciple signifies, one that followeth another, and learns of him. To be a disciple of Christ indeed, was the greatest thing that any could glory in; yet the imputation of it to this blind man is here called a reviling: whence we may observe, that the guilt of reviling is to be judged not so much from the words which a man speaketh, as from the frame of his spirit, and design of that in the speaking of them. If a man speaketh that of another which is good and true, yet if he doth it out of a design to expose him, to do him mischief, and make him odious unto others, God doth account this reviling, because it proceedeth from the hatred of our brother in our heart, and a design to do him harm. Again, though indeed it was no reproach to be called Christ’s disciple, yet they affixed this term upon this poor man out of a design to reproach him, and to expose him to the hatred of others. We are in the government of our tongues not only obliged to take heed what we say, but with what heart, and out of what design we speak it. A malicious design turns terms of the greatest honour into terms of reviling. Besides, they here oppose Christ and Moses: whereas, Moses was but the type, Christ the antitype; Moses prophesied of Christ, Christ was that Prophet which God had promised to raise up like unto him; Moses but the school master, who led them unto Christ.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv30, 34 In these verses the blind man proceeds to vindicate…
In these verses the blind man proceeds to vindicate our blessed Saviour, who had cured him of his blindness, from the exceptions of the Pharisees, and endeavours, by solid arguments to convince them, that his cure (being born blind) was truly miraculous; and consequently proved Christ to be of God.
1. The man admires that Christ having wrought such a miracle upon him, they should be ignorant of his authority, This is marvellous, that ye know not from whence he is, and yet he hath opened mine eyes. He lays down a general proposition, that no deceiver or false teacher is heard of God, or enabled by him to work such miracles as these, but only such faithful servants as do his will, as thus extraordinarily assisted by him. We know that God heareth not sinners; that is, such as love and delight in sin, such as are in a state of sin, and go on in a course of sin, God will not hear such, or answer the prayers of such. Indeed God sometimes hears a sinner’s prayer in wrath, and refuses to hear a saint’s prayer in mercy: but he never denies a saint’s prayer in wrath, or hears a saint’s prayer in mercy. The proposition laid down is an eternal truth: God heareth not sinners; that is, so long as they purpose to continue sinners, and go on in a course of sin, and remain bold and presumptuous sinners.
Read full note →
Learn thence, That none that live in a course of sin, can reasonably expect that God should hear them, and give in an answer of prayer to them. God heareth not sinners: but if any man be a worshipper of God, and doth his will, him he heareth: that is, if a man feareth God, and worketh righteousness, him the Lord accepteth, heareth, and answereth.
Learn hence, 1. That such as would be heard of God, and accepted with him, must be devout worshippers of him.
2. That it is not enough to prove men religious and acceptable with God, that they are devout worshippers of him, unless they walk in obedience to him, and do his will. If any man be a worshipper of God, and doth his will, him he heareth.
Observe, 3. How the blind man goes on to prove, that Christ had a special authority from God, and an extraordinary presence of God with him in what he did, because he had done such a work as was never done by Moses, or by any of the prophets, or by any person whatsoever, since the creation of the world.
From whence he wisely and well infers, that Christ was a person authorized by and sent of God.
Learn hence, 1. That Christ having done that which was never done before (namely, to give sight to one that was born blind) was an evidence of his omnipotency.
2. That this act of omnipotency proved him to be God. Whatever miracles the prophets wrought, they wrought them by Christ’s power, but Christ wrought this and all other miracles by his own power.
Observe lastly, How this blind man, though unlearned,judges more rightly of divine things, than the whole learned council of the sanhedrin.
When we learn, That we are not always to be led by the authority of councils, popes, or bishops; and that it is not absurd for laymen sometimes to vary from their opinions. These overseers being sometimes guilty of great oversights. Dr. Whitby.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv28–34 We know that God spoke to Moses,.... Out of…
We know that God spoke to Moses,.... Out of the bush, and told him who he was, and sent him to deliver the children of Israel out of Egyptian bondage, and spoke the ten words, or law unto him, and by him delivered them to the children of Israel, and to whom he spake face to face, as a man does to his friend, and mouth to mouth, and not in dark sayings; they mean, they knew that Moses had his mission, commission, and credentials from God:
but as for this fellow; so they contemptuously called the Lord Jesus Christ,
Read full note →
we know not from whence he is; contradicting what others of them had said, Joh 7:27. They imagined they knew the country from whence he came, which they supposed to be Galilee, and the place where he was born, which they concluded was Nazareth; though in both they were in the wrong; and they knew his parents, Joseph and Mary, and his brethren and sisters; but as to his divine filiation, they knew nothing of it; nor would they own his mission, commission, and credentials to be from heaven; and pretended they had no reason to conclude they were.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv29, 30, 31, 33, 34 We know not whence he is - By what…
We know not whence he is - By what power and authority he does these things.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv28–34 Verse 28. Then they reviled him] ελοιδορησαν. Eustathius derives…
Verse 28. Then they reviled him] ελοιδορησαν. Eustathius derives λοιδορια from λογος, a word, and δορυ, a spear:- they spoke cutting, piercing words. Solomon talks of some who spoke like the piercings of a sword, Pr 12:18. And the psalmist speaks of words that are like drawn swords, Ps 55:21, words which show that the person who speaks them has his heart full of murderous intentions; and that, if he had the same power with a sword as he has with his tongue, he would destroy him whom he thus reproaches.
We are Moses' disciples.] By this they meant that they were genuine Pharisees; for they did not allow the Sadducees to be disciples of Moses.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v30 Joh 9:30-34. The man answered — Utterly illiterate as…
Joh 9:30-34. The man answered — Utterly illiterate as he was: and with what strength and clearness of reason! So had God opened the eyes of his understanding, as well as his bodily eyes! Why, herein is a marvellous thing, that ye — The teachers and guides of the people; know not whence he is — From whence he comes, and who hath sent him; and yet he hath opened mine eyes — Hath wrought a miracle, the like of which was never heard of before. Surely a man who could do such a thing must be from heaven, must be sent of God. It was esteemed by the Jews a peculiar sign of the Messiah, that he should open the eyes of the blind, that is, of those born blind; a miracle never known to be wrought by Moses or any of the prophets. Now we know — Even we of the populace know; God heareth not sinners — Impenitent sinners who continue in sin, so as to answer their prayers in this manner, and assist them to perform such astonishing miracles; which, without his assistance, and that communicated in a very extraordinary degree, could not possibly have been performed. But if any man be a worshipper of God, and do his will — If any man truly worship and serve him; him he heareth — Answereth his prayers, and that sometimes, probably, in a singular sense. Since the world began, &c. — That is, from the beginning of the world; it was never heard, that any man — Who was not a worshipper of God, and a doer of his will, that is, any sinner, any impostor; opened the eyes of one that was born blind. If this man were not of God — Were not sent of God; if he were not a prophet and messenger of God; he could do nothing — Thus the beggar, though illiterate, answered that great body of learned men with such strength of reason, that they had not a word to reply. However, the evidence of his arguments had no other effect but to put them into a passion; insomuch that they railed at him, saying, Thou wast altogether born in sins, and dost thou teach us — Thou wicked, illiterate, impudent fellow, whose understanding continues still as blind as thy body was, and who wast born under the heaviest punishment of sin, dost thou pretend to instruct us in a matter of this kind? Us, who are the guides of the people, and eminent for our skill in the law? The reproach, Thou wast altogether born in sins, proceeded from the same general principle from which the question of the disciples arose, (Joh 9:2,) Who did sin, this man or his parents? They inferred from his being born blind, that he was in some peculiar way born in sins. And they cast him out — That is, passed the sentence of excommunication upon him, which was the highest punishment in their power to inflict. From this account we learn, that a plain man, void of the advantages of learning and education, but who has an upright disposition, is in a fairer way to understand the truth, than a whole council of learned doctors, who are under the power of prejudice, and of an earthly mind, lovers of wealth, honour, and pleasure, rather than lovers of God.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv28–34 Thou art his disciple - This they cast at…
Thou art his disciple - This they cast at him as a reproach. His defense of Jesus they regarded as proof that he was his follower, and this they now attempted to show was inconsistent with being a friend of Moses and his law. Moses had given the law respecting the Sabbath; Jesus had healed a man contrary, in their view, to the law of Moses. They therefore held Jesus to be a violater and contemner of the law of Moses, and of course that his followers were also.
We are Moses’ disciples - We acknowledge the authority of the law of Moses, which they alleged Jesus has broken by healing on that day.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv28, 31, 32 They reviled him with scornful[1] and disdainful language. (Witham)
They reviled him with scornful[1] and disdainful language. (Witham)
===============================
Read full note →
[BIBLIOGRAPHY]
Maledixerunt, Greek: eloidoresan, reviled, rather than cursed.
====================
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv30–31 The man answered, Herein is a marvellous thing, that…
The man answered, Herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes--He had no need to say another word; but waxing bolder in defense of his Benefactor, and his views brightening by the very courage which it demanded, he puts it to them how they could pretend inability to tell whether one who opened the eyes of a man born blind was "of God" or "a sinner"--from above or from beneath--and proceeds to argue the case with remarkable power. So irresistible was his argument that their rage burst forth in a speech of intense Pharisaism, "Thou wast altogether born in sins, and dost thou teach us?"--thou, a base-born, uneducated, impudent youth, teach us, the trained, constituted, recognized guides of the people in the things of God! Out upon thee!
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv28–34 28. Moses’ disciples—The court puts on its dignity. Disciples…
28. Moses’ disciples—The court puts on its dignity. Disciples of this Jesus, forsooth! We are disciples of the ancient founder of our law and nation!
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv28–34 28. Then they reviled him] Omit ‘then.’ The word…
28. Then they reviled him] Omit ‘then.’ The word for ‘revile’ occurs nowhere else in the Gospels. Comp. 1Pe_2:23. Argument fails, so they resort to abuse.
Thou art his disciple] Better, Thou art that man’s disciple. They use a pronoun which expresses that they have nothing to do with Him. Comp. Joh_5:12 and Joh_7:11.
Read full note →
The pronouns are emphatic in both Joh_9:28 and Joh_9:29 : ‘Thou art His disciple; but we are Moses’ disciples. We know that God hath spoken to Moses; but as for this fellow, &c.’
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv28–34 (28) Then they reviled him.—The Greek word occurs only…
(28) Then they reviled him.—The Greek word occurs only here in the Gospels. The other passages where it occurs in the New Testament are Act_23:4, 1Co_4:12, and 1Pe_2:23. It expresses the passionate outburst of their anger, which was excited by his question, and finds vent in heaping reproaches upon him.
Thou art his disciple.—They cast his own reproach back upon himself, but in stronger words than he had used they mark out the distinction between Jesus and themselves. Thou art that Man’s disciple.
Read full note →
But we are Moses’ disciples.—The emphasis of the words is important. We, as opposed to thou; Moses, as opposed to that Man’s.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv28, 29, 30, 31, 32, 34 They reviled him, and Said,thou art the disciple of…
They reviled him, and Said,thou art the disciple of that Man (ekeinou) between whom and us there is an impassable chasm. Here is one of the strongest indications of the irreversible breach between the Jews and Jesus but we, instead of being his disciples, are disciples of Moses. This speech shows that, whatever the blind man meant to convey by the reproachful entreaty of ver. 27, the Jews took it as proof of his virtual confession of discipleship to Jesus, and this they assumed was tantamount to breaking with Moses. They assume that their traditionary interpretation of the Mastic Law has all the authority of the great Lawgiver himself.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv31–32 Now we know that God heareth not sinners
Joh_9:31
Now we know that God heareth not sinners
Read full note →
True and not true
1.
It is ill to wrench passages of the Bible out of their context, and treat them as infallible scripture when they are only sayings of men. By acting thus foolishly we could prove that there is no God (Psa_14:1), that God hath forgotten His people (Isa_49:14), that Christ was a winebibber (Mat_9:19), and that we ought to worship the devil Mat_4:19). This will never do. We must inquire who uttered the sentence before we venture to preach from it.
2. Our text is the saying of a shrewd blind man who was far from being well instructed. It is to be taken for what it is worth; but by no means to be regarded as Christs teaching. The Pharisees evidently admitted its force, and were puzzled by it. It was good argument as against them. It is true or false as we may happen to view it.
I. IT IS NOT TRUE IN SOME SENSES. We could not say absolutely that God heareth not sinners, for
1. God does hear men who sin, or else He would hear no one: for there is no man that sinneth not (1Ki_8:46); not a saint would be heard, for even saints are sinners.
2. God does sometimes hear and answer unregenerate men.
(1) To show that He is truly God, and make them own it Psa_106:44).
(2) To manifest His great compassion, whereby He even hears the ravens cry (Psa_147:1-20).
(3) To lead them to repentance (1Ki_21:27).
(4) To leave them without excuse (Exo_10:16-17).
(5) To punish them, as when He sent quails to the murmurers Num_11:33), and gave Israel a king (1Sa_12:17), in His anger.
3. God does graciously hear sinners when they cry for mercy. Not to believe this were
(1) To render the gospel no gospel.
(2) To deny facts. David, Manasseh, the dying thief, the publican, the prodigal, confirm this testimony.
(3) To deny promises (Isa_11:7).
II. IT IS TRUE IN OTHER SENSES. The Lord does not hear sinners as He hears His own people.
1. He hears no sinners prayer apart from the mediation of our Lord Jesus 1Ti_2:5; Eph_2:18).
2. He will not hear a wicked, formal, heartless prayer (Pro_15:29).
3. He will not hear the man who wilfully continues in sin, and abides in unbelief (Jer_14:12; Isa_1:15).
4. He will not hear the hypocrites mockery of prayer (Job_27:9).
5. He will not hear the unforgiving (Mar_11:25-26).
6. He will not hear even His people when sin is wilfully indulged, and entertained in their hearts (Psa_66:18).
7. He will not hear those who refuse to hear His Word, or to regard His ordinances (Pro_28:9).
8. He will not hear those who harden their hearts against the monitions of His Spirit, the warnings of His providence, the appeals of His ministers, the strivings of conscience, and so forth.
9. He will not hear those who refuse to be saved by grace, or who trust in their own prayers as the cause of salvation.
10. He will not hear sinners who die impenitent. At the last He will close His ear to them, as to the foolish virgins, who cried, Lord, Lord, open to Mat_25:11).
Conclusion: One or two things are very clear and sure.
1. He cannot hear those who never speak to Him.
2. He has never yet given any one of us a fiat refusal.
3. He permits us at this moment to pray, and it will be well for us to do so, and see if He does not hear us. (C. H. Spurgeon.)
The return of prayers
It is difficult to determine which is the greater wonder, that prayer should produce such vast and blessed effects, or that we should be unwilling to use such an instrument for procuring them. The first declares Gods goodness, the second our folly and weakness. That God heareth not sinners was a proverbial saying and supported by Scripture (Job_27:9; Psa_66:18; Pro_1:28; IsaJe 14:10, 12). The proposition may be considered
1. According to the purpose of the blind man: God heareth not sinners in that they are sinners, though a sinner may be heard in his prayer to confirm his faith. God hears him not at all in that wherein he sins; for God is truth and cannot confirm a lie.
2. In a manner that concerns us more nearly; i.e., if we be not good men, our prayers will do us no good. God turns away from the unwholesome breathings of corruption.
I. WHOSOEVER PRAYS WHILE HE IS IN A STATE OF SIN, HIS PRAYER IS AN ABOMINATION TO GOD. This truth was believed by the ancient world; hence the appointment of baptisms and ceremonial expiations.
1. It is an act of profanation for an unholy person to handle holy things and offices.
2. A wicked person, while he remains in that condition, is not a natural object of pity.
3. Purity is recommended by the necessary appendages of prayer
(1) fasting,
(2) almsgiving,
(3) and by the various indecencies which are prohibited, not only for their general malignity but because they hinder prayer, such as unmercifulness, which unfits us to receive pardon for our own trespasses; lust and uncleanliness which defile the temple and take from us all affection to spiritual things.
4. After these evidences of Scripture and reason there is less necessity to take notice of those objections derived from the prosperity of evil persons. If such ask things hurtful and sinful if God hears them not it is in mercy; but there are many instances of success in improper prayers which have turned out to the disadvantage of the petitioners.
II. MANY TIMES GOOD MEN PRAY, AND NOT SINFULLY, BUT IT RETURNS EMPTY. Because although the man may be, yet the prayer is not in proper disposition. Prayers are hindered
1. By anger, or a storm in the spirit of him who prays. Prayer is an action or state of intercourse exactly contrary to the character of anger, its spirit being gentle and meek, and its influences calm and soothing.
2. By indifference and easiness of desire. He that is cold and tame in his prayers has not tasted the delight of religion and the goodness of God; he is a stranger to the secrets of His kingdom. What examples we have of fervency in Scripture, more particularly in the case of Christ and St. Paul! Under this head may be placed cautions against
(1) Want of attention, which is an effect of lukewarmness and infirmity, which is only remedied as our prayers are made zealous and our infirmities are strengthened by the Spirit.
(2) Want of perseverance. When our prayer is for a great matter and a great necessity, how often do we pursue it only by chance or humour; or else our choice is cool as soon as it is hot, and our prayer without fruit because the desire does not last. If we would secure the blessing we must pray on until it comes.
3. By the want of their being put up in good company. For sometimes an obnoxious person has so secured a mischief that those who stay with him share his punishment as the sailors did Jonahs. But when good men pray with one heart, and in a holy assembly, when they are holy in their desires and lawful in their authority, then their prayers ascend like the hymns of angels.
III. WHAT DEGREES AND CIRCUMSTANCES OF PIETY ARE REQUIRED TO MAKE US FIT TO BE INTERCESSORS FOR OTHERS AND TO PRAY FOR THEM WITH PROBABLE EFFECT. No prayers, of course, can prevail with regard to an indisposed person; as the sun cannot enlighten a blind eye.
1. Those who pray for others should be persons of extraordinary piety. This is exemplified in the case of Job (Job_42:7-8) and Phinehas. It was also a vast blessing entailed on the posterity of Abraham, Isaac and Jacob; because they had great religion they had great power with God. A man of little piety cannot water another mans garden and bless it with a gracious shower; he must look to himself. But what an encouragement this is to a holy life; what an advantage it may be to our relatives, country, etc. How useless and vile the man whose prayers avail not for the meanest person! And yet everyone in a state of grace may intercede for others, a duty prescribed throughout Scripture.
2. We must take care that as our piety, so also our offices be extraordinary. He that prays to reverse a sentence of God, etc., must not expect great effects from a morning or evening collect, or from an honest wish. But in our importunity we must not make our account by a multitude of words, but by measures of the spirit, holiness of soul, justness of the desire, and the usefulness of the request to Gods glory. We must not be ashamed or backward in asking, but our modesty to God in prayer has no measures but these--self-distrust, confidence in God, humility, reverence and submission to Gods will. These being observed our importunity should be as great as possible, and it will be likely to prevail.
3. It is another great advantage that he who prays be a person of superior dignity or employment. For God has appointed some person by their callings to pray for others, as fathers for their children, ministers for their flocks, kings for their subjects. And it is well this is so, since so few understand their duties to themselves and others. But if God heareth not princes, of what necessity is it that such should be holy.
IV. THE SIGNS OF OUR PRAYERS BEING HEARD. This requires little observation; for if our prayers be according to the warrant of Gods Word, and if we ask according to Gods will what is right and profitable, we may rely on the promises, and be sure that our prayers are heard. (Jeremy Taylor.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv30, 34 30–33. Herein is a marvellous thing. It was also…
30–33. Herein is a marvellous thing. It was also a “marvellous thing” that one who was a blind beggar a few hours before should now expound theology to the very men that “sat in Moses' seat” and show a better knowledge of the spirit of the Scriptures than the great ecclesiastics. Without the power of God no man could open the eyes of one born blind.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain On v31 Sin. (See Scofield "Rom 3:23").
sinner
Sin. (See Scofield "Rom 3:23").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv30, 34 The proper conclusion of the former blind man:
The proper conclusion of the former blind man:
v. 30. The man answered and said unto them, Why, herein is a marvelous thing, that ye know not from whence He is, and yet He hath opened mine eyes.
Read full note →
v. 31. Now we know that God heareth not sinners; but if any man be a worshiper of God, and doeth His will, him He heareth.
v. 32. Since the world began was it not heard that any man opened the eyes of one that was born blind.
v. 33. If this Man were not of God, He could do nothing.
Far from making the man dubious and timid in his statements, the method chosen by the Pharisees rather made him firmer in his position toward the Man who had given him the great blessing of sight. The astonishment of the man was well founded. The leaders of the Jews should have known such a wonderful Healer. To hesitate about the origin of one that performed such wonderful cures and manifested such divine power was foolish in his opinion, and he did not hesitate about telling the Jewish leaders that very fact. Certain it was that a sinner could not perform such deeds; God could not be induced to give such power to a person that deliberately transgressed His will. But now the deed was an evidence of the power of God in the Healer. Therefore this man Jesus could not be a sinner, but must be from God. That a miracle of such magnitude should be performed in the world was unheard of. If Jesus, therefore, could perform such miracles, He must be from God. That was the right conclusion, one which completely vanquished the rulers of the Jews. This unlearned man could argue with much more exactness and power than they themselves, because he had the truth on his side. In the same way the simplest Christian, by adhering strictly to the truth of Scriptures, is able to confound the keenest and cleverest unbelievers that make the attempt to take away his faith in his Savior.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv28, 30, 32 You are his disciple
You are his disciple
"You are following Jesus!"
Read full note →
but we are disciples of Moses
The pronoun "we" is exclusive. The Jewish leaders are speaking only of themselves. AT: "but we are following Moses" (See: Exclusive and Inclusive "We")
We know that God has spoken to Moses
"We are sure that God has spoken to Moses"
we do not know where this one is from
Here the Jewish leaders are referring to Jesus. They imply that he has no authority to call disciples. AT: "we do not know where he comes from or where he gets his authority" (See: Assumed Knowledge and Implicit Information)
translationWords
Moses
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv28, 30, 32, 34 9:28-29 The Pharisees could not defeat the logic of…
9:28-29 The Pharisees could not defeat the logic of the miraculous sign (9:24-25, 30-33), so they turned from reason and cursed him (see 9:34). • The harsh division between Jesus and the religious leaders was clear. They considered those who followed Jesus to have rejected Moses and Judaism.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.