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.
Jesus heard that they had thrown him out, and finding him, he said, “Do you believe in the Son of God?”
He answered, “Who is he, Lord, that I may believe in him?”
Jesus said to him, “You have both seen him, and it is he who speaks with you.”
He said, “Lord, I believe!” and he worshiped him.
Jesus said, “I came into this world for judgment, that those who don’t see may see; and that those who see may become blind.”
John Calvin 1540 · Public Domain On vv29, 30, 31, 34, 35, 36, 37, 38, 39 29. As for this man, we know not whence…
29. As for this man, we know not whence he is. When they say so, they refer not to his country or the place of his birth, but to the prophetical office. For they allege that they have no knowledge of his calling, so as to receive him as having proceeded from God.
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 vv34, 35, 39 Thou art naught even from the cradle, and as…
Thou art naught even from the cradle, and as we use to say, there is nothing in thee but sin.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv29–39 29 We know that God spake unto Moses: as…
29 We know that God spake unto Moses: as for this fellow, we know not from whence he is.
Ver. 29. We know not whence he is] i.e. Whence he had his mission and commission to act the part of a prophet. His parents they knew, but doubted about his authority, as Papists and officials do of ours. To whom we answer, that we received our ministry immediately from Jesus Christ, whose ambassadors we are: and that his inward call is the main, whether it be that of approbation, as of godly ministers, or the other of Providence as of evil, such as were Judas, Demas, Nicolas, those that preached Christ of envy, Php 1:15, &c.
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 vv29–39 Concerning Moses indeed they speak honourably, and say, they…
Concerning Moses indeed they speak honourably, and say, they knew God spake to him; yet did they know it no otherwise than by tradition, and the revelation of the will of God in the law and the prophets. For Christ, they call him τουτον,
this fellow; and say, they know not whence he was; that is, they know of no Divine authority that he had. They were blinded through malice and prejudice. Indeed they did know whence he was as to his human nature, for they often made that the cause of their stumbling at him; that he was of Galilee, that his father was a carpenter, and his mother called Mary: but they knew of no Divine mission or authority that he had: this they might have known also, for he did those things which no man ever did, nor could be effected by any thing less than a Divine power; but their eyes were blinded, and their hearts were judicially hardened; they studied to shut out the light by which they should have seen, and would not know whence he was.
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, 39 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.
Matthew Henry 1710 · Public Domain On vv35, 39 In these verses we may observe,
In these verses we may observe,
I. The tender care which our Lord Jesus took of this poor man (Joh 9:35): When Jesus heard that they had cast him out (for it is likely the town rang of it, and everybody cried out shame upon them for it), then he found him, which implies his seeking him and looking after him, that he might encourage and comfort him, 1. Because he had, to the best of his knowledge, spoken so very well, so bravely, so boldly, in defence of the Lord Jesus. Note, Jesus Christ will be sure to stand by his witnesses, and own those that own him and his truth and ways. Earthly princes neither do, nor can, take cognizance of all that vindicate them and their government and administration; but our Lord Jesus knows and observes all the faithful testimonies we bear to him at any time, and a book of remembrance is written, and it shall redound not only to our credit hereafter, but our comfort now. 2. Because the Pharisees had cast him out and abused him. Besides the common regard which the righteous Judge of the world has to those who suffer wrongfully (Psa 103:6), there is a particular notice taken of those that suffer in the cause of Christ and for the testimony of a good conscience. Here was one poor man suffering for Christ, and he took care that as his afflictions abounded his consolations should much more abound. Note, (1.) Though persecutors may exclude good men from their communion, yet they cannot exclude them from communion with Christ, nor put them out of the way of his visits. Happy are they who have a friend from whom men cannot debar them. (2.) Jesus Christ will graciously find and receive those who for his sake are unjustly rejected and cast out by men. He will be a hiding place to his outcasts, and appear, to the joy of those whom their brethren hated and cast out.
Read full note →
II. The comfortable converse Christ had with him, wherein he brings him acquainted with the consolation of Israel. He had well improved the knowledge he had, and now Christ gives him further instruction; for he that is faithful in a little shall be entrusted with more, Mat 13:12.
1. Our Lord Jesus examines his faith: "Dost thou believe on the Son of God? Dost thou give credit to the promises of the Messiah? Dost thou expect his coming, and art thou ready to receive and embrace him when he is manifested to thee?" This was that faith of the Son of God by which the saints lived before his manifestation. Observe, (1.) The Messiah is here called the Son of God, and so the Jews had learned to call him from the prophecies, Psa 2:7; Psa 89:27. See Joh 1:49, Thou art the Son of God, that is, the true Messiah. Those that expected the temporal kingdom of the Messiah delighted rather in calling him the Son of David, which gave more countenance to that expectation, Mat 22:42. But Christ, that he might give us an idea of his kingdom, as purely spiritual and divine, calls himself the Son of God, and rather Son of man in general than of David in particular. (2.) The desires and expectations of the Messiah, which the Old Testament saints had, guided by and grounded upon the promise, were graciously interpreted and accepted as their believing on the Son of God. This faith Christ here enquires after: Dost thou believe? Note, The great thing which is now required of us (Jo1 3:23), and which will shortly be enquired after concerning us, is our believing on the Son of God, and by this we must stand or fall for ever.
2. The poor man solicitously enquires concerning the Messiah he was to believe in, professing his readiness to embrace him and close with him (Joh 9:36): Who is he, Lord, that I may believe on him? (1.) Some think he did know that Jesus, who cured him, was the Son of God, but did not know which was Jesus, and therefore, supposing this person that talked with him to be a follower of Jesus, desired him to do him the favour to direct him to his master; not that he might satisfy his curiosity with the sight of him, but that he might the more firmly believe in him, and profess his faith, and know whom he had believed. See Sol 5:6, Sol 5:7; Sol 3:2, Sol 3:3. It is Christ only that can direct us to himself. (2.) Others think he did know that this person who talked with him was Jesus, the same that cured him, whom he believed a great and good man and a prophet, but did not yet know that he was the Son of God and the true Messiah. "Lord, I believe there is a Christ to come; thou who hast given me bodily sight, tell me, O tell me, who and where this Son of God is." Christ's question intimated that the Messiah was come, and was now among them, which he presently takes the hint of, and asks, Where is he, Lord? The question was rational and just: Who is he, Lord, that I may believe on him? For how could he believe in one of whom he had not heard; the work of ministers is to tell us who the Son of God is, that we may believe on him, Joh 20:31.
3. Our Lord Jesus graciously reveals himself to him as that Son of God on whom he must believe: Thou hast both seen him, and it is he that talketh with thee, Joh 9:37. Thou needest not go far to find out the Son of God, Behold the Word is nigh thee. We do not find that Christ did thus expressly, and in so many words, reveal himself to any other as to this man here and to the woman of Samaria: I that speak unto thee am he. He left others to find out by arguments who he was, but to these weak and foolish things of the world he chose to manifest himself, so as not to the wise and prudent. Christ here describes himself to this man by two things, which express his great favour to him: - (1.) Thou hast seen him; and he was much indebted to the Lord Jesus for opening his eyes, that he might see him. Now he was made sensible, more than ever, what an unspeakable mercy it was to be cured of his blindness, that he might see the Son of God, a sight which rejoiced his heart more than that of the light of this world. Note, The Greatest comfort of bodily eyesight is its serviceableness to our faith and the interests of our souls. How contentedly might this man have returned to his former blindness, like old Simeon, now that his eyes had seen God's salvation! If we apply this to the opening of the eyes of the mind, it intimates that spiritual sight is given principally for this end, that we may see Christ, Co2 4:6. Can we say that by faith we have seen Christ, seen him in his beauty and glory, in his ability and willingness to save, so seen him as to be satisfied concerning him, to be satisfied in him? Let us give him the praise, who opened our eyes. (2.) It is he that talketh with thee; and he was indebted to Christ for condescending to do this. He was not only favoured with a sight of Christ, but was admitted into fellowship and communion with him. Great princes are willing to be seen by those whom yet they will not vouchsafe to talk with. But Christ, by his word and Spirit, talks with those whose desires are towards him, and in talking with them manifests himself to them, as he did to the two disciples, when he talked their hearts warm, Luk 24:32. Observe, This poor man was solicitously enquiring after the Saviour, when at the same time he saw him, and was talking with him. Note, Jesus Christ is often nearer the souls that seek him than they themselves are aware of. Doubting Christians are sometimes saying, Where is the Lord? and fearing that they are cast out from his sight when at the same time it is he that talks with them, and puts strength into them.
4. The poor man readily entertains this surprising revelation, and, in a transport of joy and wonder, he said, Lord, I believe, and he worshipped him. (1.) He professed his faith in Christ: Lord, I believe thee to be the Son of God. He would not dispute any thing that he said who had shown such mercy to him, and wrought such a miracle for him, nor doubt of the truth of a doctrine which was confirmed by such signs. Believing with the heart, he thus confesses with the mouth; and now the bruised reed was become a cedar. (2.) He paid his homage to him: He worshipped him, not only gave him the civil respect due to a great man, and the acknowledgments owing to a kind benefactor, but herein gave him divine honour, and worshipped him as the Son of God manifested in the flesh. None but God is to be worshipped; so that in worshipping Jesus he owned him to be God. Note, True faith will show itself in a humble adoration of the Lord Jesus. Those who believe in him will see all the reason in the world to worship him. We never read any more of this man; but, it is very likely, from henceforth he became a constant follower of Christ.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv29–39 The man answered and said unto them,.... Very appropriately…
The man answered and said unto them,.... Very appropriately and pertinently,
why herein is a marvellous thing; strange and unaccountable,
Read full note →
that ye know not from whence he is; that you learned doctors, men of sagacity and penetration, should not be able to discern that this man is of God, is a prophet sent by him, and that there should be any doubt from whence he comes, or from whom he has his commission:
and yet he hath opened mine eyes; which was so clearly and plainly the work of the Messiah, and to be done by him when he came, Isa 35:4.
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, 35, 36, 37, 39 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 vv29, 30, 31, 32, 33, 34, 35, 36, 38, 39 Verse 29. We know not from whence he is.]…
Verse 29. We know not from whence he is.] As if they had said: We have the fullest assurance that the commission of Moses was Divine; but we have no proof that this man has such a commission: and should we leave Moses, and attach ourselves to this stranger? No.
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 vv30, 35, 39 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 vv29, 30, 31, 32, 33, 34, 35, 36, 38, 39 We know ... - We know that God commanded…
We know ... - We know that God commanded Moses to deliver the law. In that they were correct; but they assumed their interpretation of the law to be infallible, and, hence, condemned Jesus.
As for this fellow - The word “fellow” is not in the original. It is simply “this.” The word “fellow” implies contempt, which it cannot be proved they intended to express.
Read full note →
Whence he is - We know not his origin, his family, or his home. The contrast with the preceding member of the sentence shows that they intended to express their belief that he was not from God. They knew not whether he was mad, whether he was instigated by the devil, or whether he spoke of himself. See Joh 7:27; Joh 8:48-52.
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 vv31, 32, 39 God doth not hear sinners. That is, in so…
God doth not hear sinners. That is, in so particular a manner, as to work miracles in favour of them and their doctrine. (Witham)
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, 35, 36, 37, 38, 39 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 vv29, 30, 31, 32, 33, 34, 35, 36, 38, 39 29. Whence he is—Moses was sent from God; but…
29. Whence he is—Moses was sent from God; but whence Jesus is sent we know not.
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 vv29–39 29. that God spake] Literally, that God hath spoken,…
29. that God spake] Literally, that God hath spoken, i.e. that Moses received a revelation which still remains. This is a frequent meaning of the perfect tense—to express the permanent result of a past action. Thus the frequent formula ‘it is written’ is strictly ‘it has been written,’ or ‘it stands written:’ i.e. it once was written, and the writing still remains. But this is perhaps one of those cases where the Greek perfect is best represented by the English aorist (see on Joh_8:29; Joh_8:10 for the converse).
we know not from whence he is] We know not what commission He has received, nor who has sent Him. Comp. Joh_8:14 and contrast Joh_7:27. Once more He is compared with Moses, as in the synagogue at Capernaum (Joh_6:31-32).
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 vv29–39 (29) We know that God spake unto Moses.—Better, We…
(29) We know that God spake unto Moses.—Better, We know that God hath spoken unto Moses. “He was commissioned,” they would say, “by God, and received a revelation from God which remains to us.” They would press here, as before, the authority of the great Lawgiver, which to every Israelite was final. They will not, therefore, accept this Man as a prophet. Their words have tacit reference also to the fact that His works were in their eyes a transgression of the Mosaic law. There is an opposition between them. Both cannot be right, and they will themselves continue to be disciples of Moses. He, it is implied, by confessing Jesus to be a prophet, was practically denying the authority of Moses.
As for this fellow, we know not from whence he is.—In our English version the words in italics are added, but they do not express more than the single Greek word, which is used with contempt. Before they had said, “Howbeit we know this Man whence He is; but when Christ cometh, no man knoweth whence He is” (Joh_7:27; see Notes on this and the next verse). They here oppose the divine authority of the mission of Moses, which was acknowledged by all, to the absence, as they would say, of any such authority for the work of Jesus. Their words are meant to convey more than they express, coming as they do in sharp contrast with “God spake unto Moses.” They would say again, “This Man is not of God” (Joh_9:16), “we know that this Man is a sinner” (Joh_9:24). For the expression, “whence He is,” i.e., “what authority He has,” comp. Joh_19:9, and Mat_21:25.
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 vv29, 30, 31, 32, 34, 35, 36, 37, 38, 39 They pursue the antithesis between Jesus and Moses, and…
They pursue the antithesis between Jesus and Moses, and thus make an involuntary admission of his abnormal and astounding claims. We know it is the fundamental fact of our religions history, and of the Divine revelation entrusted to us. We know, by supreme conviction, as something almost equivalent to a fundamental law of thought, that God hath spoken to Moses. (Observe the perfect lelalhken , "hath spoken" in such fashion that his words abide fur ever and are still sounding in their ears.) Moses was made a little lower than the angels. God spake to him on Sinai, and from the mercy-scat, and face to face as a man speaketh with his friend. (Exo_33:11 Deu_34:10 Num_12:8) The most august ideas and associations clustered round his venerable name. Jesus was supposed to have challenged the supreme authority of Moses, and no sort of comparison could be drawn, in their opinion, between the two. But as for this Man, we know not whence he is. It is remarkable that, in Joh_7:27, they had been equally explicit in declaring, "We know whence he is." Then they thought to discredit iris Messianic claim by drawing a distinction between the well-known parentage and home of Jesus, and the coming of Messiah from some undiscoverable source, some hidden place, where God retained him before his revelation to Israel. (see notes, Joh_7:27, Joh_7:28) While, however, Christ (Joh_8:14) allowed the validity of their superficial knowledge on that occasion, he declared that he alone knew whence he came and whither he was going. (see notes, Joh_8:14) It is, perhaps, in reference to this last expression that they echo his own words. The supernatural source of his being and teaching seemed to their minds, throughout that discourse and controversy, to vacillate between the Divine and the demonic. The contrast between Moses and Jesus in this bitter speech runs along the same low level. "We know not whence" he derives his prophetic character, or his right to legislate for the people of God.
Vers. 29-34. A noble defense.
Read full note →
Notice
I A MARVELLOUS IGNORANCE. "Why herein is a marvelous thing," etc. Their ignorance of the origin and history of Jesus was marvelous considered in reference to the persons themselves. Ignorant:
(a) While they really knew so much. The sum of their general religious knowledge must be considerable.
(b) While they professed and were supposed to know so much. They professed to know all about the Divine communications to Moses; professed to know the less, but profoundly ignorant with regard to the greater.
(c) While they ought to know so much. From their religious training and position as the religious leaders of the people, they ought to know much. Their ignorance was marvelous when considered in relation to the case before them, very marvelous indeed in the light of the following considerations so lucidly and cogently brought under their notice by the man that was blind.
1. The testimony of the miracle.
(1) The miracle was an unquestionable fact. As proved by the man himself, by his parents, by his neighbors; and the genuineness of the miracle was admitted by the council.
(2) It was an unquestionable fact, unquestionably involving the exercise of Divine power. This was generally admitted. Admitted by the opponents themselves. "Give glory to God.
(3) The Divine power was unquestionably exercised by Christ. "He opened mine eyes." This connects him most intimately with the Source of Divine power, if it does not point to him as that Source.
2. The usual way of Gods impartation of his Divine power.
(1) It was imparted in answer to prayer. This was the law by which God"s extraordinary power was imparted to the prophets and seers of old. In answer to prayer.
(2) It was imparted only in answer to the prayer, of the devotional and obedient. Notorious sinners are not in the habit of prayer, and their prayers as such would not be answered. If they prayed so as to be answered, they would cease to be notorious sinners. "God heareth not sinners: but if any man be the worshipper," etc.
(3) This rule of Divine impartation of power was well and generally known. "We know," etc. As if he were to say," Even I know this, much more you.
(4) Ignorance of the Divine character and origin of Christ was marvelous. "He opened mine eyes.
3. The uniqueness of the miracle.
(1) It was unique in relation to the general experience of that age. Such a miracle was never witnessed by any one present, nor by any one then living.
(2) Unique in relation to the oral and written history of the world. "Since the world began was it not heard," etc. History, oral or written, ancient or modern, does not furnish such an instance of Divine power in sight-giving as this.
(3) Unique in relation to the miraculous performance of the great men of the past. As compared with theirs, it stands alone and singular. "It was not heard that any man." Jewish history could boast of the names of great men who through God performed works of wonder and might; but this eclipsed them all. Not even Moses nor Elijah performed such an act with regard to sight.
(4) Unique in its peculiar character and originality. An equal amount of power had been displayed before, but not in the same way. Defective sight had been restored, and total blindness had been removed; bat never a man who had been born blind had his eyes opened. This was reserved for Jesus. This original and new miracle was reserved for a new dispensation a dispensation of spiritual insight and Divine illumination. And if Christ was a sinner, he was more original, eminent, and Divine than the most illustrious and boasted saints of all past ages.
4. The temporal circumstances of Christ. These were such as to be most unfavorable to impress the public and gain a personal reputation. Temporal circumstances are generally favorable and productive of this. Such as:
(1) An illustrious lineage. To come down upon society in the splendor of an illustrious descent goes far with it. But this Jesus did not. He appeared as the Son of Joseph and Mary. True, he descended from David; but this was scarcely known, and the connection was so distant that the effect would be little.
(2) Great wealth. This has a great influence. This Jesus had not. He was the reputed Son of a poor carpenter, and was a poor Carpenter himself, and as such appeared before the public and was known by them.
(3) The patronage of the great. This goes very far in gaining popularity and reputation. But Jesus had not this. From his first public appearance the aristocratic element of the nation was against him, and the social and religious leaders of the people were his deadly foes.
(4) The fame of learning. This is a most powerful element of success; but Jesus had not this. He was not brought up in any of the celebrated schools of his nation, nor sat at the feet of any illustrious rabbi. It is not known that be ever enjoyed the advantage of any school besides that of home, and he was notorious as a Teacher who had no human learning. From the poor village and the common workshop he emerged as the teacher of his nation. All his outward circumstances were against him, so that it was well said, "If this man were not of God, he could do nothing." But, in spite of his disadvantage, his doings far eclipsed those of his most eminent predecessors, which plainly and irresistibly leads to the inference of the man that was born blind that he was of God he was indeed Divine.
II THE MOST OBSTINATE RELIGIOUS BIGOTRY, Their marvelous ignorance was the offspring of the heart rather than of the head, of the will rather than the understanding. It was the offspring of the most obstinate religious bigotry whose character their conduct here reveals.
1. As most bitter in spirit. "Thou wast altogether," etc. This language is:
(1) Most slanderous. A slander on the man, on his parents, on the Creator who made him, and on the Savior who healed him. The charge was not true.
(2) Extremely mean. To upbraid the man with a calamity for which he was not responsible, and to rake up in his breast the painful reminiscences of a misery which he had so long endured, but which happily now had passed away.
(3) Most irrelevant. It is not to the point. What mattered it whether the man was born in sins or not? That had nothing to do with the fact of the miracle, and the character and claims of him who had performed it.
2. As most proud in spirit. "And dost thou teach us?" The spirit evinced here is:
(1) Most contemptuous. "Dost thou," etc.? Contempt of all who dare to differ from their opinion is characteristic of bigots. This man not only differs from the council but teaches them; their contempt is unbounded.
(2) Most proudly self-satisfying. "Teach us!
(3) Most unphilosophic and unprogressive. What philosopher worthy of the name would disdain to listen with respect to one who was the object of such a wonderful operation, in whose eyes were still rays of Divine light, and in whose soul was still burning the inspiration of such an experience? Where is the man in his right mind who would not listen with attention and due deference to such a talc? The members of the Jewish council listened with consummate pride and seething contempt, proving themselves to be most unphilosophic, ungodlike, unprogressive, and blind to the greatest and most brilliant light.
3. As most intolerant in spirit. "And they cast him out." And for what? For exercising the right of private judgment, and respectfully expressing his honest convictions and defending the truth. Their conduct was:
(1) Most weak. Mentally and morally weak. They could not refute his arguments nor stand the light.
(2) Most unreasanable and unjust. A Church has a right to exclude those who are immoral, and violating its fundamental principles. But this was not the case here. A coming Messiah was the most fundamental doctrine of the Jewish Church. This man was excluded for accepting him.
(3) Most cruel.
(4) Most fatal. When a Church begins to persecute, it begins to cease to exist; when it excludes the light of truth, it cannot last long. B.T.
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, 35, 39 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, 35, 39 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.
William B. Godbey 1900 · Public Domain On v39 Joh 9:39-41. “And Jesus said, For judgment I came…
OPTICAL ENIGMAS
Joh 9:39-41. “And Jesus said, For judgment I came into the world, in order that those not seeing may see, and those seeing may be made blind. Certain ones of the Pharisees being with Him heard, and said to Him, Whether are we also blind? Jesus said to them, If ye were blind, you had not sin; but now you say, That we see, your sin remaineth;” i. e., abides forever, as conviction, which takes away all the false consolations of the hypocrite and fills him with darkness, must anticipate the salvation of every soul. These utterances of Jesus provoke the most scathing criticism from the infidels, as they sound so contradictory. Our Lord knows that we have intelligent minds, as well as immoral souls, and consequently gives us much to sharpen our wits, and bring into availability our thinking powers.
Read full note →
Really, the Bible is the grandest intellectual gymnasium in the world Proud, carnal people look with contempt on the Bible, and go after collegiate learning to develop their intellects, making the mistake of their lives. The finest intellectualists of the ages are found among the most assiduous Bible students. In the above Scripture, the enigmas are found in the diversified phases of vision, physical, mental, carnal, spiritual, counterfeit, and genuine. He came to confer sight on the physically blind, as illustrated in the case of the man who is born blind, this wonderful miracle gloriously symbolizing the normal office of the Savior to open the spiritual eyes, and confer the blessing of vision on those wrapped in Satan’s midnight. Now, in what sense does Satan make people blind? He is the great deceiver, having multiplied millions of wily demons, manipulating every human soul in the direction of ruin and damnation. Consequently these demons delude the unsaved with diversified visions of false faith, false peace, false hope, and even counterfeit experiences, which render their way quite luminous with foxfire, phosphorescence, and ignis fatuus,
“Whose delusive rays light up unreal worlds, And glow, but to betray.”
In this way, Satan comforts his people, so they go, jolly, hilarious, gleeful, flippant, egotistical, and sanguine of heavenly ingress, till Diabolus finds it convenient to dump them into hell. The first great work of the gospel is to take away these false lights, which is the office of the Holy Ghost in conviction, thus leaving the sinner in his normal condition, without a solitary ray of hope, wrapped in storms and dragged by demons down to perdition. The trouble with those Pharisees and scribes was the rejection of the Holy Spirit, whom God had sent “to open their eyes, turn them from darkness to light, from the power of Satan unto God, that they might receive forgiveness of sins and inheritance among the sanctified.”
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv31, 39 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, 39 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 vv30, 32, 35, 39 that you do not know where he is from
that you do not know where he is from
The man is surprised that the Jewish leaders question Jesus' authority when they know he has the power to heal. AT: "that you do not know where he gets his authority" (See: Assumed Knowledge and Implicit Information)
Read full note →
does not listen to sinners ... listens to him
"does not answer the prayers of sinners ... God answers his prayers"
translationWords
sin
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 vv30, 32, 34, 35 9:30 The Jewish leaders did not know where Jesus…
9:30 The Jewish leaders did not know where Jesus came from. The man’s astonishment was understandable—a healing like this was unprecedented. Jesus’ works confirmed his origin as from God. Once his true identity was known, belief and discipleship should have followed, but the Jewish leaders were willfully blind.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.