John 9:39
Verse
Context
Sermons
Paul Washer
Alistair Begg
William MacDonaldWilliam MacDonald
Damian Kyle
James BourneSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
For judgment I am come - I am come to manifest and execute the just judgment of God: 1. By giving sight to the blind, and light to the Gentiles who sit in darkness. 2. By removing the true light from those who, pretending to make a proper use of it, only abuse the mercy of God. In a word, salvation shall be taken away from the Jews, because they reject it; and the kingdom of God shall be given to the Gentiles.
Jamieson-Fausset-Brown Bible Commentary
Jesus said--perhaps at the same time, but after a crowd, including some of the skeptical and scornful rulers, had, on seeing Jesus talking with the healed youth, hastened to the spot. that they which see not might see, &c.--rising to that sight of which the natural vision communicated to the youth was but the symbol. (See on Joh 9:5, and compare Luk 4:18). that they which see might be made blind--judicially incapable of apprehending and receiving the truth, to which they have wilfully shut their eyes.
John Gill Bible Commentary
And some of the Pharisees which were with him,.... Who had followed him, and were watching him, and observing what he said and did, in order to take all advantages, and every opportunity against him, they could, heard these words, and said unto him, are we blind also? they perceived he pointed at them, and therefore with indignation ask this question, taking it as a great affront unto them, to put such wise, learned, and knowing men as they in company with the ignorant and unlearned common people; see Isa 42:19.
Matthew Henry Bible Commentary
Christ, having spoken comfort to the poor man that was persecuted, here speaks conviction to his persecutors, a specimen of the distributions of trouble and rest at the great day, Th2 1:6, Th2 1:7. Probably this was not immediately after his discourse with the man, but he took the next opportunity that offered itself to address the Pharisees. Here is, I. The account Christ gives of his design in coming into the world (Joh 9:39): "For judgment I am come to order and administer the great affairs of the kingdom of God among men, and am invested with a judicial power in order thereunto, to be executed in conformity to the wise counsels of God, and in pursuance of them." What Christ spoke, he spoke not as a preacher in the pulpit, but as a king upon the throne, and a judge upon the bench. 1. His business into the world was great; he came to keep the assizes and general goal - delivery. He came for judgment, that is, (1.) To preach a doctrine and a law which would try men, and effectually discover and distinguish them, and would be completely fitted, in all respects, to be the rule of government now and of judgment shortly. (2.) To put a difference between men, by revealing the thoughts of many hearts, and laying open men's true characters, by this one test, whether they were well or ill affected to him. (3.) To change the face of government in his church, to abolish the Jewish economy, to take down that fabric, which, though erected for the time by the hand of God himself, yet by lapse of time was antiquated, and by the incurable corruptions of the managers of it was become rotten and dangerous, and to erect a new building by another model, to institute new ordinances and offices, to abrogate Judaism and enact Christianity; for this judgment he came into the world, and it was a great revolution. 2. This great truth he explains by a metaphor borrowed from the miracle which he had lately wrought. That those who see not might see, and that those who see might be made blind. Such a difference of Christ's coming is often spoken of; to some his gospel is a savour of life unto life, to others of death unto death. (1.) This is applicable to nations and people, that the Gentiles, who had long been destitute of the light of divine revelation, might see it; and the Jews, who had long enjoyed it, might have the things of their peace hid from their eyes, Hos 1:10; Hos 2:23. The Gentiles see a great light, while blindness is happened unto Israel, and their eyes are darkened. (2.) To particular sons. Christ came into the world, [1.] Intentionally and designedly to give sight to those that were spiritually blind; by his word to reveal the object, and by his Spirit to heal the organ, that many precious souls might be turned from darkness to light. He came for judgment, that is, to set those at liberty from their dark prison that were willing to be released, Isa 61:1. [2.] Eventually, and in the issue, that those who see might be made blind; that those who have a high conceit of their own wisdom, and set up that in contradiction to divine revelation, might be sealed up in ignorance and infidelity. The preaching of the cross was foolishness, and an infatuating think, to those who by wisdom knew not God. Christ came into the world for this judgment, to administer the affairs of a spiritual kingdom, seated in men's minds. Whereas, in the Jewish church, the blessings and judgments of God's government were mostly temporal, now the method of administration should be changed; and as the good subjects of his kingdom should be blessed with spiritual blessings in heavenly things, such as arise from a due illumination of the mind, so the rebels should be punished with spiritual plagues, not war, famine, and pestilence, as formerly, but such as arise from a judicial infatuation, hardness of heart, terror of conscience, strong delusions, vile affections. In this way Christ will judge between cattle and cattle, Eze 34:17, Eze 34:22. II. The Pharisees' cavil at this. They were with him, not desirous to learn any good from him, but to form evil against him; and they said, Are we blind also? When Christ said that those who saw should by his coming be made blind, they apprehended that he meant them, who were the seers of the people, and valued themselves on their insight and foresight. "Now," say they, "we know that the common people are blind; but are we blind also? What we? The rabbin, the doctors, the learned in the laws, the graduates in the schools, are we blind too?" This is scandalum magnatum - a libel on the great. Note, Frequently those that need reproof most, and deserve it best, though they have wit enough to discern a tacit one, have not grace enough to bear a just one. These Pharisees took this reproof for a reproach, as those lawyers (Luk 11:45): "Are we blind also? Darest thou say that we are blind, whose judgment every one has such a veneration for, values, and yields to?" Note, Nothing fortifies men's corrupt hearts more against the convictions of the word, nor more effectually repels them, than the good opinion, especially if it be a high opinion, which others have of them; as if all that had gained applause with men must needs obtain acceptance with God, than which nothing is more false and deceitful, for God sees not as man sees. III. Christ's answer to this cavil, which, if it did not convince them, yet silenced them: If you were blind you should have no sin; but now you say, We see, therefore your sin remaineth. They gloried that they were not blind, as the common people, were not so credulous and manageable as they, but would see with their own eyes, having abilities, as they thought, sufficient for their own guidance, so that they needed not any body to lead them. This very thing which they gloried in, Christ here tells them, was their shame and ruin. For, 1. If you were blind, you would have no sin. (1.) "If you had been really ignorant, your sin had not been so deeply aggravated, nor would you have had so much sin to answer for as now you have. If you were blind, as the poor Gentiles are, and many of your own poor subjects, from whom you have taken the key of knowledge, you would have had comparatively no sin." The times of ignorance God winked at; invincible ignorance, though it does not justify sin, excuses it, and lessens the guilt. It will be more tolerable with those that perish for lack of vision than with those that rebel against the light. (2.) "If you had been sensible of your own blindness, if when you would see nothing else you could have seen the need of one to lead you, you would soon have accepted Christ as your guide, and then you would have had no sin, you would have submitted to an evangelical righteousness, and have been put into a justified state." Note, Those that are convinced of their disease are in a fair way to be cured, for there is not a greater hindrance to the salvation of souls than self-sufficiency. 2. "But now you say, We see; now that you have knowledge, and are instructed out of the law, your sin is highly aggravated; and now that you have a conceit of that knowledge, and think you see your way better than any body can show it you, therefore your sin remains, your case is desperate, and your disease incurable." And as those are most blind who will not see, so their blindness is most dangerous who fancy they do see. No patients are so hardly managed as those in a frenzy who say that they are well, and nothing ails them. The sin of those who are self-conceited and self-confident remains, for they reject the gospel of grace, and therefore the guilt of their sin remains unpardoned; and they forfeit the Spirit of grace, and therefore the power of their sin remains unbroken. Seest thou a wise man in his own conceit? Hearest thou the Pharisees say, We see? There is more hope of a fool, of a publican and a harlot, than of such.
John 9:39
Spiritual Blindness
38“Lord, I believe,” he said. And he worshiped Jesus. 39Then Jesus declared, “For judgment I have come into this world, so that the blind may see and those who see may become blind.”
- Scripture
- Sermons
- Commentary
(John - Part 23): Man's Accountability to God
By A.W. Tozer4.2K40:15ExpositionalJHN 2:25JHN 5:22JHN 5:28JHN 9:39JHN 11:25HEB 10:10In this sermon, the preacher discusses the topic of judgment and the role of Jesus Christ as the judge. He emphasizes that Jesus is qualified to be the judge because he seeks the glory of God and has a sympathetic understanding of human experiences. The preacher also highlights that while society and human law hold people accountable, there is a higher accountability to God. He concludes by mentioning that even outlaws are subject to certain laws and judgments. The sermon references the Bible verse John 5:28-29 and emphasizes the importance of not skipping any part of the Bible in preaching.
Genuine Regeneration
By Paul Washer3.9K1:26:58RegenerationPSA 103:12EZK 36:24JHN 9:39ROM 8:15In this sermon, the preacher emphasizes the importance of recognizing that lost men are spiritually blind. He uses the analogy of a curtain hiding Jesus behind it, explaining that even if the curtain is pulled back, the blind audience will not be able to see Him. The preacher encourages the audience not to be discouraged by the size of their congregation, as God is present wherever two or more gather. He also shares a personal anecdote about the World Cup in Peru to illustrate the depth of a father's love and discipline. Throughout the sermon, the preacher emphasizes the need for true conversion, highlighting that salvation is a supernatural work of God that produces evidence in the form of repentance, faith, and fruit.
Are We Blind Too?
By Alistair Begg1.9K38:50Spiritual BlindnessISA 6:9MAT 6:33LUK 16:19JHN 3:19JHN 9:39JAS 1:21In this sermon, the speaker emphasizes that the coming of Jesus into the world brings about a division among people. He explains that encountering Jesus and his claims forces individuals to make a decision. The speaker uses the example of the Pharisees questioning their own blindness to illustrate how people view themselves and Jesus. The sermon concludes with a prayer for God to teach and reveal Himself to the listeners through the Bible.
Bristol Conference 1962 - Part 1
By William MacDonald1.8K34:27ConferenceMAT 7:7LUK 15:7JHN 9:24JHN 9:39JHN 9:41JHN 10:9In this sermon, the preacher shares a story about a wealthy landowner who had an enemy. The enemy decided to destroy the landowner's most beautiful tree, but just as he was about to deliver the final blow, the landowner appeared with another man. The tree fell and injured the enemy, causing him to question the existence of God. However, the preacher emphasizes that the landowner had no regrets and that God works out all things for good. The sermon concludes by inviting those without a spiritual relationship with God to accept Jesus as their Savior and experience a new perspective on life.
The Healing of the Blind Man
By William MacDonald1.4K30:32HealingMAT 6:33JHN 9:1JHN 9:39JHN 10:1JHN 10:34In this sermon, the preacher focuses on the story of Jesus healing a blind man and the different responses to his miracles. He highlights that there are two classes of people in the world: those who are blind and willing to admit it, and those who are blind but refuse to acknowledge it. Jesus came to give sight to the blind, both physically and spiritually. The preacher emphasizes the importance of recognizing our blindness and surrendering to Jesus in order to receive the gift of sight and eternal life.
John 9
By Damian Kyle48454:46JohnJHN 3:16JHN 8:12JHN 8:58JHN 9:1JHN 9:25JHN 9:39ROM 5:8In this sermon, the preacher discusses the story of Jesus healing a blind man in John chapter 9. The sermon emphasizes the demonstration of God's love through the cross of Calvary and how Jesus is the light of the world. The preacher also highlights the finite and precious nature of the remaining time Jesus has to serve the Father before his crucifixion. The sermon encourages Christians to redeem the time and emphasizes the importance of believing in Jesus as the promised Messiah for everlasting life.
Letter 86
By James Bourne0JHN 9:39James Bourne addresses the letters of M and J. G., expressing concern over their lack of understanding of their lost condition and the fear of God. He urges them to consider the seriousness of their spiritual state and the need for true repentance and victory over sin. Bourne emphasizes the importance of seeking God's mercy with sincerity and not being content with a superficial knowledge of religion. He encourages them to avoid returning to old sinful ways and to seek a deeper, genuine relationship with God.
Judicial Blindness
By Charles Finney0Accountability to TruthJudicial BlindnessJHN 9:39Charles Finney addresses the concept of 'Judicial Blindness,' emphasizing that moral obligation is contingent upon the light of knowledge one possesses. He explains that those who claim to see, like the Pharisees, are held to a higher standard of accountability, and if they reject the light they have, they risk being given over to blindness. Finney illustrates this principle through biblical examples and contemporary cases, warning that the greater the light one has, the greater the danger of falling into delusion if that light is ignored. He urges listeners to embrace and obey the truth they know, as failure to do so leads to spiritual desolation and moral blindness.
The Day of Clear Vision to the Dim Eyes.
By Horatius Bonar0Hope in ChristSpiritual VisionPSA 119:18ISA 32:3MAT 13:15LUK 4:18JHN 8:12JHN 9:391CO 13:12EPH 1:182PE 1:9REV 22:4Horatius Bonar emphasizes the spiritual blindness of many, contrasting it with those whose eyes have been opened by God to see the truth. He explains that while some see, their vision can still be dim, leading to a partial understanding of the gospel and Christ's glory. Bonar assures that a time is coming when all believers will see clearly, without any dimness or distortion, experiencing the fullness of God's light and love. He encourages the faithful to seek clearer vision and anticipate the day when they will behold Christ in all His glory. The sermon calls for a longing for spiritual clarity and the ultimate revelation of God.
John 9:39 to End. Christ Accuses the Pharisees of Willful Blindness.
By Favell Lee Mortimer0MAT 23:27MRK 8:18LUK 2:34JHN 9:39JHN 9:41Favell Lee Mortimer preaches about Jesus coming into the world for both salvation and judgment, revealing the hearts of people through their response to Him. The outcast who recognized his sinfulness and need for a Savior was saved, while the proud Pharisees who rejected Jesus remained blind to the truth. Those who willfully shut their eyes to the light of Christ and claim to see will face severe consequences, with their eyes being sealed in darkness.
Ancient Mysticism as Applied to the Interpretation of New Testament
By J.H. Newman0MAT 8:20MAT 21:1JHN 2:1JHN 9:39JHN 10:16J.H. Newman preaches about the mystical interpretation of the New Testament, emphasizing the deep sense of the Divinity of Jesus Christ and the Communion of Saints as the foundation for understanding the hidden meanings and symbolic actions in the Gospels. The ancient interpreters, like Origen and Clement, applied allegorical interpretations to reveal the spiritual significance of Christ's words, actions, and miracles, considering them as prophetic and moral lessons for the Church and individual believers. The mystical approach to Scripture is justified by the belief that Christ's actions and teachings hold profound, multi-layered meanings that transcend the literal sense, inviting believers to seek a deeper understanding through reverence, prayer, and self-discipline.
Exposition on Psalm 97
By St. Augustine0PSA 96:1PSA 96:3JHN 9:39ACT 14:14ROM 10:4EPH 2:20St. Augustine preaches about the importance of staying rooted in Christ to understand the Scriptures correctly, emphasizing the need to fix our understanding on Him to avoid uncertainty and doubt. He delves into the resurrection of the flesh symbolized by the earth restored, highlighting the joy in the restoration brought by Christ's resurrection. St. Augustine reflects on the preaching of the word of God reaching all corners of the earth, symbolized by the isles, and the steadfastness of the Church amidst persecutions. He explores the concepts of righteousness, judgment, and the temporal punishment of the ungodly, contrasting it with the fire of salvation for the redeemed.
John 12:37-41. Some Refuse to Believe.
By Favell Lee Mortimer0EXO 33:18ISA 6:1LUK 2:32JHN 1:9JHN 3:19JHN 9:39JHN 12:402CO 3:162CO 4:61JN 1:5Favell Lee Mortimer delves into the perplexing concept of God blinding eyes and hardening hearts, explaining that it is a righteous judgment for those who love darkness and refuse to come to the light. The sermon emphasizes that all good comes from God, including righteous judgment, and explores the consequences of rejecting the light of Jesus. The glory of the Son of God is revealed through both divine power and human form, but only those whose eyes God has opened can truly behold this glory. The greatest calamity is being blind to the glory of the Redeemer, as believers cherish the goodness and love of God while unbelievers remain unable to comprehend it.
The Blind Child
By D.L. Moody0Value of the SoulSpiritual BlindnessPRO 4:19ISA 42:7MAT 16:26MRK 8:36LUK 19:10JHN 9:392CO 4:4EPH 1:181PE 2:9REV 3:17D.L. Moody shares a poignant story of a mother whose child is declared blind, illustrating the deep sorrow and anguish that accompanies such a loss. He emphasizes that while physical blindness is a tragic calamity, the loss of one's soul is far more devastating. Moody urges the audience to recognize the eternal significance of the soul, suggesting that one should prioritize spiritual sight over physical sight. The sermon calls for a deep reflection on the value of the soul and the importance of seeking spiritual awakening and salvation. Ultimately, he conveys that he would rather endure physical blindness than lose his soul.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
For judgment I am come - I am come to manifest and execute the just judgment of God: 1. By giving sight to the blind, and light to the Gentiles who sit in darkness. 2. By removing the true light from those who, pretending to make a proper use of it, only abuse the mercy of God. In a word, salvation shall be taken away from the Jews, because they reject it; and the kingdom of God shall be given to the Gentiles.
Jamieson-Fausset-Brown Bible Commentary
Jesus said--perhaps at the same time, but after a crowd, including some of the skeptical and scornful rulers, had, on seeing Jesus talking with the healed youth, hastened to the spot. that they which see not might see, &c.--rising to that sight of which the natural vision communicated to the youth was but the symbol. (See on Joh 9:5, and compare Luk 4:18). that they which see might be made blind--judicially incapable of apprehending and receiving the truth, to which they have wilfully shut their eyes.
John Gill Bible Commentary
And some of the Pharisees which were with him,.... Who had followed him, and were watching him, and observing what he said and did, in order to take all advantages, and every opportunity against him, they could, heard these words, and said unto him, are we blind also? they perceived he pointed at them, and therefore with indignation ask this question, taking it as a great affront unto them, to put such wise, learned, and knowing men as they in company with the ignorant and unlearned common people; see Isa 42:19.
Matthew Henry Bible Commentary
Christ, having spoken comfort to the poor man that was persecuted, here speaks conviction to his persecutors, a specimen of the distributions of trouble and rest at the great day, Th2 1:6, Th2 1:7. Probably this was not immediately after his discourse with the man, but he took the next opportunity that offered itself to address the Pharisees. Here is, I. The account Christ gives of his design in coming into the world (Joh 9:39): "For judgment I am come to order and administer the great affairs of the kingdom of God among men, and am invested with a judicial power in order thereunto, to be executed in conformity to the wise counsels of God, and in pursuance of them." What Christ spoke, he spoke not as a preacher in the pulpit, but as a king upon the throne, and a judge upon the bench. 1. His business into the world was great; he came to keep the assizes and general goal - delivery. He came for judgment, that is, (1.) To preach a doctrine and a law which would try men, and effectually discover and distinguish them, and would be completely fitted, in all respects, to be the rule of government now and of judgment shortly. (2.) To put a difference between men, by revealing the thoughts of many hearts, and laying open men's true characters, by this one test, whether they were well or ill affected to him. (3.) To change the face of government in his church, to abolish the Jewish economy, to take down that fabric, which, though erected for the time by the hand of God himself, yet by lapse of time was antiquated, and by the incurable corruptions of the managers of it was become rotten and dangerous, and to erect a new building by another model, to institute new ordinances and offices, to abrogate Judaism and enact Christianity; for this judgment he came into the world, and it was a great revolution. 2. This great truth he explains by a metaphor borrowed from the miracle which he had lately wrought. That those who see not might see, and that those who see might be made blind. Such a difference of Christ's coming is often spoken of; to some his gospel is a savour of life unto life, to others of death unto death. (1.) This is applicable to nations and people, that the Gentiles, who had long been destitute of the light of divine revelation, might see it; and the Jews, who had long enjoyed it, might have the things of their peace hid from their eyes, Hos 1:10; Hos 2:23. The Gentiles see a great light, while blindness is happened unto Israel, and their eyes are darkened. (2.) To particular sons. Christ came into the world, [1.] Intentionally and designedly to give sight to those that were spiritually blind; by his word to reveal the object, and by his Spirit to heal the organ, that many precious souls might be turned from darkness to light. He came for judgment, that is, to set those at liberty from their dark prison that were willing to be released, Isa 61:1. [2.] Eventually, and in the issue, that those who see might be made blind; that those who have a high conceit of their own wisdom, and set up that in contradiction to divine revelation, might be sealed up in ignorance and infidelity. The preaching of the cross was foolishness, and an infatuating think, to those who by wisdom knew not God. Christ came into the world for this judgment, to administer the affairs of a spiritual kingdom, seated in men's minds. Whereas, in the Jewish church, the blessings and judgments of God's government were mostly temporal, now the method of administration should be changed; and as the good subjects of his kingdom should be blessed with spiritual blessings in heavenly things, such as arise from a due illumination of the mind, so the rebels should be punished with spiritual plagues, not war, famine, and pestilence, as formerly, but such as arise from a judicial infatuation, hardness of heart, terror of conscience, strong delusions, vile affections. In this way Christ will judge between cattle and cattle, Eze 34:17, Eze 34:22. II. The Pharisees' cavil at this. They were with him, not desirous to learn any good from him, but to form evil against him; and they said, Are we blind also? When Christ said that those who saw should by his coming be made blind, they apprehended that he meant them, who were the seers of the people, and valued themselves on their insight and foresight. "Now," say they, "we know that the common people are blind; but are we blind also? What we? The rabbin, the doctors, the learned in the laws, the graduates in the schools, are we blind too?" This is scandalum magnatum - a libel on the great. Note, Frequently those that need reproof most, and deserve it best, though they have wit enough to discern a tacit one, have not grace enough to bear a just one. These Pharisees took this reproof for a reproach, as those lawyers (Luk 11:45): "Are we blind also? Darest thou say that we are blind, whose judgment every one has such a veneration for, values, and yields to?" Note, Nothing fortifies men's corrupt hearts more against the convictions of the word, nor more effectually repels them, than the good opinion, especially if it be a high opinion, which others have of them; as if all that had gained applause with men must needs obtain acceptance with God, than which nothing is more false and deceitful, for God sees not as man sees. III. Christ's answer to this cavil, which, if it did not convince them, yet silenced them: If you were blind you should have no sin; but now you say, We see, therefore your sin remaineth. They gloried that they were not blind, as the common people, were not so credulous and manageable as they, but would see with their own eyes, having abilities, as they thought, sufficient for their own guidance, so that they needed not any body to lead them. This very thing which they gloried in, Christ here tells them, was their shame and ruin. For, 1. If you were blind, you would have no sin. (1.) "If you had been really ignorant, your sin had not been so deeply aggravated, nor would you have had so much sin to answer for as now you have. If you were blind, as the poor Gentiles are, and many of your own poor subjects, from whom you have taken the key of knowledge, you would have had comparatively no sin." The times of ignorance God winked at; invincible ignorance, though it does not justify sin, excuses it, and lessens the guilt. It will be more tolerable with those that perish for lack of vision than with those that rebel against the light. (2.) "If you had been sensible of your own blindness, if when you would see nothing else you could have seen the need of one to lead you, you would soon have accepted Christ as your guide, and then you would have had no sin, you would have submitted to an evangelical righteousness, and have been put into a justified state." Note, Those that are convinced of their disease are in a fair way to be cured, for there is not a greater hindrance to the salvation of souls than self-sufficiency. 2. "But now you say, We see; now that you have knowledge, and are instructed out of the law, your sin is highly aggravated; and now that you have a conceit of that knowledge, and think you see your way better than any body can show it you, therefore your sin remains, your case is desperate, and your disease incurable." And as those are most blind who will not see, so their blindness is most dangerous who fancy they do see. No patients are so hardly managed as those in a frenzy who say that they are well, and nothing ails them. The sin of those who are self-conceited and self-confident remains, for they reject the gospel of grace, and therefore the guilt of their sin remains unpardoned; and they forfeit the Spirit of grace, and therefore the power of their sin remains unbroken. Seest thou a wise man in his own conceit? Hearest thou the Pharisees say, We see? There is more hope of a fool, of a publican and a harlot, than of such.