JESUS REVEALS SPIRITUAL TRUTHS THROUGH PARABLES

JESUS WAS A SPEAKER OF PARADOXES
EDITED BY GLENN PEASE
John 9:39 Then Jesus declared, "For judgment I have
come into this world, so that the blind may see and
those who see may become blind."
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
Enlightening And Blinding Power
John 9:39
J.R. Thomson
Christ's first coming to this world was not for judgment, but for salvation. Yet
it appears, againand againin the course of his ministry, that judgment was a
necessaryincident of his teaching and authoritative action. By him "the
thoughts of many hearts were revealed." There was a virtue of moral
discrimination and separationin his ministry of which he himself was well
aware. Hence his assertionthat whilst he brought sight to some who were
blind, the result of his coming was that some who boastedthat they saw were
proved to be spiritually blind.
I. CHRIST'S ENLIGHTENING POWER.

1. This powerwas exercisedfor the benefit of the ignorant, the sinful, the
helpless. The blind man, whose story is told in this chapter, is an example. He
needed not only physical but spiritual sight. His knowledge was very limited;
but it was in his favor that whatever knowledge he had, he used aright. The
blindness which befell Saul of Tarsus, in the crisis of his spiritual history, was
symbolical of that imperfection of spiritual vision of which he only became
conscious whenChrist met him by the way. These two examples are from two
opposite extremes of society.
2. This powerwas exercisedby the communication of truth, accompaniedby
the influences of the enlightening Spirit. Gradually did Jesus revealhimself to
the man born blind; by signs, by words, by his owngracious character. Thus
did light enter into that hitherto obscure nature, and penetrate all its recesses.
A heavenly influence calledforth faith and reverence, gratitude and love. The
mission of the Messiah, as foretoldby the prophet, included the recovering of
sight for the spiritually blind - a beneficent service which the Lord Jesus has
been rendering from the time of his earthly ministry onwards until now. In his
light his people learn to "see light."
II. CHRIST'S BLINDING POWER.
1. Although our Lord says that he came "that they which see might become
blind," it must not be supposed that this was the aim of our Lord's mission to
earth, in the same sense as were the diffusion of Divine light and the
impartation of spiritual vision. He said on one occasionthat he came, not to
send peace on earth, but a sword; yet we know that the main objectof his
coming was that peace might prevail, although one necessaryconsequenceof
his work would be that men should be divided againstone another.
2. The explanation of the blinding result of the Savior's ministry is to be found
in the actionof a law divinely appointed, according to which those who have
goodbrought near to them, and who are indifferent to that good, have their
indifference intensified into hatred. Neglectofprivilege leads to deprivation of
privilege. It is said that organisms secludedfor generations from the light of
day lose the organof sight. So is it in spiritual relations. Such was the ease
with those Pharisees who boastedof their spiritual discernment, but who in

fact loved darkness rather than light, and abode in darkness until their
spiritual vision was quenched in blindness and the night of impenetrable
gloom. - T.
Biblical Illustrator
For judgment I have come into the world.
John 9:39-41
Christ's mission to the world
D. Thomas, D. D.
I. HAS TWO APPARENTLYOPPOSITE RESULTS.
1. Of these —(1) One is the greatestblessing:"Thatthey which see not might
see." All unregenerate men are blind spiritually. Godand the moral universe
are as much concealedfrom them as the beauties of this mundane scene are
from those born blind. They grope their way through life and stumble on the
greatfuture. A greaterblessing is not conceivable than the opening of the

spiritual eye. It involves the soul's translation into the realparadise of
being.(2) The other is the greatestcurse:"Thatthey which see," etc., i.e., that
those who are unconscious oftheir blindness and conceitedlyfancy they see
would be incalculably injured. By rejecting the remedial agencyof Christ they
would augment their guilt and gloom. These two results are taking place every
day.
2. Of these —(1) One is intentional. The grand and definite purpose of Christ
is to give "recoveryof sight to the blind."(2) The other is incidental and
directly opposedto His supreme aim. It comes becauseChristdoes not coerce
men, but treats them as free agents, and also because ofthe perversity of the
unregenerate heart. As men may getfood out of the earth or poison, fire out of
the sun that shall burn them to ashes, orgeniallight that shall cheer and
invigorate them, so men getsalvationor damnation out of Christ mission.
II. IS MISINTERPRETEDAND ABUSED.
1. Misinterpreted (ver. 40). Dostthou mean that we, educatedmen, trained in
the laws and religion of our forefathers, and devoted to the work of teaching
the nation, are blind? They would not understand that our Lord meant
blindness of heart. So the great purpose of Christ's mission has ever been
misinterpreted. Some treat the gospelas if its objectwere to give a speculative
creed, an ecclesiasticalpolity, a civil government, a socialorder, while they
practically ignore that its grand objectis to open the spiritual eyes of men, so
that they may see, notmen's forms and phenomena, but spiritual realities.
2. Abused (ver. 41). Notwithstanding My mission, "Ye say, We see." WithMe
you have the opportunity of illumination; without that your blindness would
be a calamity, but now it is a crime. "Therefore your sin remaineth." If, like
this man, you were without the powerof seeing, and had no opportunity of
cure, you would have no sin; for no man is required to use a powerhe has not.
What should we think of a man living in the midst of beautiful scenerybut
refusing to open his eyes? But the case ofthe spiritually blind, with the
faculties of reasonand conscience andthe sun of the gospelstreaming on
them, is worse than this. "Menlove darkness rather than light," etc.
(D. Thomas, D. D.)

The opening of the eyes
Phillips Brooks, D. D.
The man had been blind all his life; he was blind that morning; now, at night,
he saw. The wonderful beauty of the world had burst upon him. The greatest
luxury of sense that man enjoys was his, and he was revelling in its new-found
enjoyment. He was intensely grateful to the Friend who had given it to him.
He loved Him and thanked Him with his whole heart. And just then Jesus
steps in and questions him; not, "Are you glad and grateful?" but, "Dostthou
believe on the Sonof God?" It is a new thought, a new view altogether. We
can almostsee the surprise and bewilderment creepover his glad face. He had
it on his lips to thank his Friend, and lo! suddenly he was dealing with God,
and with the infinite relations betweenGod and man.
I. THE LORD'S QUESTION. Whatdoes it mean? This: Are you glad and
grateful for these things as little separate sensationsofpleasure? That
amounts to nothing. Or are you thankful for them as manifestations of the
Divine life to yours, as tokens ofthat fatherhood of God which found its great
utterance, including all others, in the Incarnation of His Son? That is
everything. No wonder that such a question brings surprise. It is so much
more than you expected. It is like the poor Neapolitanpeasant, who struck his
spade into the soilto dig a well, and the spade went through into free space,
and he had discoveredall the hidden wealth of Herculaneum. No wonder
there is surprise at first; but afterward you see that in the belief in a
manifested Son of God, if you could gain it, you would have just the principle
of spiritual unity in which your life is wanting, and the lack of which makes so
much of its very best so valueless. If you could believe in one great utterance
of God, one incarnate word, the manifested pity of God, and the illustrated
possibility of man at once — then, with such a central point, there could be no
more fragmentariness anywhere. All must fall into its relation to it, to Him,
and so the unity of life show forth.
II. THE MAN'S ANSWER. "Ido not know," he seems to say, "I did not mean
anything like that; I did not seemto believe, but yet I have not evidently

exhausted or fathomed my own thought. There is something below that I have
not realized. Perhaps I do believe. At any rate I should like to. The vague
notion attracts me. I will believe if I can. Who is He, Lord, that I might believe
on Him?" The simplicity and frankness, the guilelessnessand openness ofthe
man makes us like him more than ever. There is evidently for him a chance,
nay, a certainty, that he will be greater, fuller, better than he is. Some natures
are inclusive; some are exclusive. Some men seemto be always asking, "How
much can I take in?" and some are always asking, "How much canI shut
out?" One man wants to believe; he welcomes evidence.He asks, "Who is He,
that I may believe on Him?" Another man seems to dread to believe;he has
ingenuity in discovering the flaws of proof. If he asks formore information, it
is because he is sure that some objection or discrepancywill appear which will
release him from the unwelcome duty of believing. We see the two tendencies,
all of us, in people that we know. Carried to their extremes, they developon
one side the superstitious, on the other the scepticalspirit. More than we
think, far more, depends upon this first attitude of the whole nature — upon
whether we want to believe or to disbelieve. To one who finds the forces ofthis
life sufficient, an incarnation, a supernatural salvation, is incredible. To one
who, looking deeper, knows there must be some infinite force which it has not
found yet — some loving, living force of Emmanuel, of God with man — the
Son of God is waiting OH the threshold and will immediately come.
III. How will He come? ReadTHE LORD'S REPLY. "Thou hastboth seen
Him, and it is He that talketh with thee." The teaching that seems to me to be
here for us is this — that when Christ "comes," as we say, to a human soul, it
is only to the consciousnessofthe soul that He is introduced, not to the soul
itself; He has been at the doors of that from its very beginning. We live in a
redeemedworld — a world full of the Holy Ghostforever doing Christ's
work, forever taking of the things of Christ and showing them to us. That
Christ so shownis the most real, most presentpower in this new Christian
world. Men see Him, talk with Him continually. They do not recognize Him;
they do not know what lofty converse they are holding; but some day when a
man has become really earnestand wants to believe in the Son of God, and is
asking, "Who is He that I may believe on Him?" then that Son of God comes
to him — not as a new guestfrom the lofty heaven, but as the familiar and

slighted Friend, who has waitedand watchedat the doorstep, who has already
from the very first filled the soul's house with such measure of His influence
as the soul's obstinacy of indifference would allow, and who now, as He steps
in at the soul's eagercallto take complete and final possessionofits life, does
not proclaim His coming in awful, new, unfamiliar words, but says in tones
which the soul recognizes andwonders that it has not knownlong before,
"Thou hastseenMe, I have talkedwith thee."
(Phillips Brooks, D. D.)
Sight for those who see not
C. H. Spurgeon., Epictetus., Dr. Hammond., Bp. Hall.
Jesus has come into the world for judgment, but not for the lastand
unchangeable judgment. "His fan is in His hand." He sits as a refiner. His
cross has revealedthe thoughts of many hearts, and everywhere His gospel
acts as a discoverer, a separator, a test by which men may judge themselves if
they will. Light no soonercomes than it begins to judge the darkness. When
the gospelcomes,some hearts receive it at once, and are judged to be "honest
and goodground," and "come to the light, that their deeds may be made
manifest," etc. Other hearts at once hate the truth, because their deeds are
evil. Observe —
1. WhereverChrist comes the most decided effects will follow. Whoeveryou
are, the gospelmust be to you a savourof life or of death, antidote or poison,
curing or killing. It will make you see, orelse, because you fancy you see, its
very brightness will make you blind. If you live without it, you will die; if you
feel that you are dead without it, it will make you live.
2. Christ has come that those who see not may see.(1)The gospelis meant for
people who think themselves mostunsuited for it and undeserving of it; it is a
sight for those who see not.(2)Since Christ has come to open men's eyes, I
know He did not come to open those bright eyes that seemto say, "No oculist
is needed here." When there is a charity breakfastthe invited guests are not
the royal family. So Christ comes to the needy.

3. Let us take the blind man for a model.
I. HE KNEW THAT HE WAS BLIND, and took up his proper position as a
beggar. Many of you are too high, and must come down. You fancy that you
have kept the law from your youth, are and all that you ought to be. As long
as you think thus the blessing is delayed. But some of you say: "I scarcely
know my condition. I am not right, I know;I feel so blind." You are on your
way to a cure.
II. HE HAD A SINCERE DESIRETO BE ENLIGHTENED. Christheals no
one who evinces no desire to be healed.
III. HE WAS VERY OBEDIENT. As soonas the Lord said, "Go, wash," he
went; he had no Abana and Pharpar which he preferred to the pool. That is a
goodword in the prophet, "O Lord, Thou art the Potter and we are the clay."
What can the claydo to help the potter? Be pliable.
IV. WHEN HE SAW, HE OWNED IT. The leastthat you cando for your
Healer is to confess Him.
V. HE BEGAN TO DEFEND THE MAN WHO OPENED HIS EYES. When
the Lord openedthe eyes of a greatblind sinner, that man will not have Him
spokenagainst. Some of your genteelChristians do not speak for Christ above
once in six months.
VI. WHEN HIS EYES WERE OPENED,HE WISHED TO KNOW MORE.
"Who is He?" And when he found that He was the Son of God, he worshipped
Him. If you have not seenJesus ofNazareth to be "very God of very God,"
you have seennothing. VII. HOW IS IT THAT SUCH BLIND MEN COME
TO SEE?
1. They have no conceitto hinder Christ. It is easierto save us from our sins
than from our righteousness.
2. They refuse to speculate;they want certainties. When a man feels his
blindness, if you discuss before him the five nothings of modern theology, he
says:"I do not want them: there is no comfortin them to a lost soul."
3. They are glad to leanon God.

(C. H. Spurgeon.)
Are we blind also? — All quarrelling is about the application of general
granted rules to personalprivate cases.
(Epictetus.)There is no such hindrance to proficiencyas too timely a conceitof
knowledge (Revelation3:17;Luke 8:13, 15).
(Dr. Hammond.)I suppose that many might have attained to wisdom had they
not thought they had already attained to it (Jeremiah 8:8, 9; Isaiah 42:18-20).
( Seneca.)Itis a woeful condition of a Church when no man will allow himself
to be ignorant (Psalm12:4).
(Bp. Hall.)
If ye were blind, ye should have no sin.
The sense ofsin leads to holiness and the conceitof holiness to sin
Prof. Shedd.
Some of the most significant of Christ's teachings are put in the form of a
verbal contradiction: "He that findeth his life shaft lose it," etc.;"Whosoever
hath not from him shall be taken," etc. But the impressiveness ofthe truth
taught is all the greaterfrom being couchedin terms that would nonplus a
mere verbal critic. It is so with regardto ver. 39 and the text.
I. THE SENSE OF SIN CONDUCTS TO HOLINESS upon the general
principle of supply and demand. This law holds good —
1. In our earthly affairs. If one nation requires grain from abroad, another
will sow and reap to meet the requisition. If our country requires fabrics it
cannot wellproduce, another will toil to furnish them. From year to year the
wants of mankind are thus met.
2. In the operations ofProvidence. God's good. ness is over all His works. He
opens His hand and satisfies the desire of every living thing. Famines are the

exceptionand not the rule. Seedtime and harvest fail not from century to
century, and there is no surplus to be wanted.
3. In the kingdom of grace. If God is ready to feed the ravens, He is more
ready to supply the spiritual wants of His sinful creatures. He takes more
pleasure in filling the hungry soul than the hungry mouth. "If ye, being evil,"
etc. If there were only a demand for heavenly food as importunate as there is
for earthly, the supply would be at once forthcoming in infinite abundance.
For no sinful creature can know his religious necessitieswithout crying out for
a supply. Can a man hunger without begging food? No more cana conscious
sinner without crying, "Create in me a cleanheart," etc. And the promises are
more explicit in respectto heavenly blessings. You may beg God to restore
you to health, to give you a competence, andHe may not see fit to grant your
prayer. But if you say, "Godbe merciful to me, a sinner," you will certainly
obtain an answer, for this will not injure you as the other may; and God has
expresslysaid that it is always His will that man should seek mercy, and
always His delight to grant it. Come, then, for all things are now ready (1
John 5:14, 15).
II. THE CONCEIT OF HOLINESS LEADS TO SIN. We are met at the very
outsetwith the fact that a conceitis in its own nature sin. It is self-deception.
The disposition of the Pharisee to say, "We see," is an insuperable obstacle to
every gracious affection. Christianity is a religion for the poor in spirit.
Conceitopposes this, and puffs up a man with pride and fills him with sin.
1. Religionis a matter of the understanding, and consists in a true knowledge
of Divine things. Self-flattery is fatal to all spiritual discernment(1) It prevents
a true knowledge ofone's own heart. The Pharisee who said, "God, I thank
Thee," etc., was utterly ignorant of his own heart, and impervious to any light
that might fall upon it.(2) It precluded all true knowledge ofGod. Humility is
necessaryto spiritual discernment. God repulses a proud intellect, and shuts
Himself up from all haughty scrutiny. "To this man will I look," etc.
2. Religionis a matter of the affections, and the injurious influence of a
conceitof holiness in these is even more apparent. Nothing is more deadening

to emotion than pride. If you would extinguish all religious sensibility within
yourself, become a Pharisee.Conclusion:
1. The practical lessonis the necessityofobtaining a sense ofsin. So long as we
think or saythat we "see" we are out of all saving relations to the gospel. The
foundation of true science is willingness to be ignorant, and so it is in religion.
The instant a vacuum is produced the air will rush into it, and the instant any
soul becomes emptied of its conceitof holiness, and becomes anaching void,
and reaches outafter something purer and better, it is filled with what it
wants.
2. As an encouragementto this we may depend on the aid of the Holy Spirit.
(Prof. Shedd.)
Blind yet seeing
J. Trapp.
A blind boy, that had suffered imprisonment at Gloucesternot long before,
was brought to Bishop Hooper the day before his death. Mr. Hooper, after he
had examined of his faith and the cause of his imprisonment, beheld him
steadfastly, and the waterappearing in his eyes, said unto him, "Ah! poor boy,
God hath takenfrom thee thy outward sight, but hath given thee another
sight much more precious; for He hath endued thy soul with the eye of
knowledge and faith."
(J. Trapp.)
Help for the needy
C. H. Spurgeon.
I have felt a wonderful satisfactionin feeding a poor half-starved dog that had
no master and nothing to eat. How he has lookedup with pleasure in my face
when he has been fed to the full! Depend upon it the Lord Jesus Christ will

take delight in feeding a poor hungry sinner. You feel like a poor dog, do you
not? Then Jesus cares foryou.
(C. H. Spurgeon.)
The emptiness of self-righteous boasting
C. H. Spurgeon.
The governorof a besiegedcity threw loaves of bread over the wall to the
besiegers,to make them believe that the citizens had such large supplies that
they could afford to throw them away; yet they were starving all the while.
There are some men of like manners; they have nothing that they can offer
unto God, but yet they exhibit a glittering self-righteousness.Oh! they have
been so good, such superior people, so praiseworthyfrom their youth up; they
never did anything much amiss; there may be a little speck here and there
upon their garments, but that will brush off when it is dry. They make a fair
show in the flesh with morality and formality, and a smattering of generosity.
Besides, theyprofess to be religious:they attend Divine service, and pay their
quota of the expenses. Who could find any fault with such goodpeople? Just
so;this professionis the fine horse and trap with which they too are cutting a
dash just before going through the court. There is nothing at all in you, and
there never was.
(C. H. Spurgeon.)
Misery of unconscious blindness
C. H. Spurgeon.
In this unconsciousnesslies the heart of the mischief. Helpless man is
unconscious ofhis own helplessness. Becausethey say, "We see," therefore
their sin remaineth. If they were blind and knew it, it were another matter,
and signs of hope would be visible; but to be blind and yet to boastof having
superior sight, and to ridicule those who see, is the lamentable condition of not

a few. They will not thank us for our pity, but much they need it. Eyes have
they, but they see not, and yet they glory in their far-sightedness. Multitudes
around us are in this plight. When the prophet says, "Bring forth the blind
people that have eyes," we canonly wonder where we should put them all if
they were willing to assemble in one place.
(C. H. Spurgeon.).
COMMENTARIES
Ellicott's Commentary for English Readers
(39) Forjudgment I am come into this world.—These words arise
immediately out of what has preceded. The beggarhas passedfrom a state of
physical blindness, and has receivedthe faculty of sight. He has passedfrom a
state of spiritual blindness, and has receivedthe power to recognise and
believe on Jesus Christ as the Sonof God. He did not see, but the result of the
manifestation of the Messiahis for him that he now does see. Conscious ofhis
own spiritual blindness, he asked, “Who is He, Lord, that I might believe on
Him?” and to him, as to every earnestand humble seekeraftertruth, because
in all his seeming need he really “hath,” there is given that he may “have more
abundance.” In marked contrastto this spirit of humility and desire to come
to the light, was that of the Pharisees.Theyclaimed to have the “keyof
knowledge”(Matthew 11:25), and were, as a Pharisee represents him who is
“calleda Jew,” “confidentthat they were guides of the blind, lights of them
which are in darkness” (Romans 2:17 et seq.; comp. 1Corinthians 1:21;
1Corinthians 3:18). Conscious oftheir own spiritual light, they felt no need of
a truer Light, and therefore could not see it; and from them, as from every
carelessand self-trusting possessoroftruth, because, in all his seeming
abundance, he really “hath not,” there is taken away“eventhat he hath.”
(Comp. Note on John 1:16.)

This passing from darkness to light, and from light to darkness, suggests
thoughts which our Lord has already uttered in John 3:17-19, and which will
meet us again more fully in John 12:37-50. (See Notesonthese passages.)
Judgment is not the ultimate end of His coming, for He came to save the
world; but it is an end, and therefore a result. The specialform of the word
rendered “judgment” in this place is used nowhere else by St. John, and
indicates that what is here thought of is not the actof judging, but the
concrete result—the sentence pronouncedafter judgment. His coming was a
bringing light into the darkness ofmen’s hearts, a testing of the false and the
true, and as men accepted or rejectedHim they pronounced a judicial
sentence upon themselves. That light judged no man, and yet by it every man
was judged.
That they which see not might see.—Theforce ofthese words lies in the fact
that the phrases, “they which see not” and “they which see,” are to be
interpreted as from their own point of view—“Thatthey which think they see
not might really see;and that they which think they see might really be made
blind.”
BensonCommentary
John 9:39-41. And Jesus said— While he stoodtalking with the blind man
who had receivedhis sight, severalpeople, it seems, being gatheredabout
them; For judgment, as well as mercy, I am come into this world, that they
which see not might see — That the ignorant, who are willing and desirous to
be instructed, might have divine knowledge and true wisdom imparted to
them; and that they which see — Who are confident that they see, who are
conceitedof, or trust in, their supposedknowledge andwisdom; might be
made blind — Might be confirmed in their ignorance and folly, and be
abandoned to a greaterdegree thereof. In these words he alluded to the cure
of the blind man, but his meaning was spiritual; representing the
consequencesofhis coming, which, by the just judgment of God, would be,
that while the blind, both in body and soul, should receive their sight, they
who boastedthat they saw would be given up to still greaterblindness than

before. He meant to show, also, that his coming would manifest the disposition
and characterofevery man. The humble, teachable, andupright, though they
were as much in the dark with respectto religion and the knowledge ofdivine
things, as the blind man had been with respectto the light of the sun, should
be greatly enlightened by his coming: whereas those, who in their own opinion
were wise, and learned, and clear-sighted, shouldappear to be, what they
really were, blind, that is, quite ignorant and foolish. And some of the
Pharisees whichwere with him — Which were presenton this occasion;heard
these words — And apprehending that he glancedat them, and casta
reflectionon their sect, which was held in greatvenerationamong the
common people, because oftheir supposedskill in the law; saidunto him, Are
we blind also? — Dostthou imagine that we are like the rude, ignorant
vulgar? We, who are their teachers, andhave takensuch pains to acquire the
knowledge ofthe Scriptures? Darestthou say that we are blind, whose
judgment every one has such a veneration for, and values, and bows to?
Observe, nothing fortifies men’s corrupt hearts more againstthe convictions
of the truth, or more effectually repels those convictions, than the good
opinion which others have of them; as if what had gainedapplause with men,
must needs find acceptancewith God; than which nothing can be more false
and deceitful, for God sees notas man sees.Jesus said, If ye were blind —
Unavoidably ignorant, and not favoured with the means of divine and saving
knowledge;ye should have no sin — In comparison of what you now have.
But now ye say, We see — Are possessedofa high degree of discernment and
knowledge, are more enlightened than the restof mankind; therefore your sin
remaineth — Without excuse, without remedy. It abides upon you with
greateraggravations;and the conceitwhich you have of your own knowledge
hinders conviction, and prevents the first entrance of instruction and true
wisdom into your minds. They gloried that they were not blind, as the
common people were, nor so credulous as they, but had abilities sufficient to
direct their own conduct, and neededno aid in that respectfrom any one.
Now this very thing which they gloried in, Christ here tells them was their
shame and ruin: for, 1st, If they had been really ignorant, their sin would not
have been so deeply aggravated, norwould they have had so much to answer
for as now they had; for invincible ignorance, thoughit does not justify sin,
excuses it in some measure, and lessens its guilt. 2d, If they had been sensible

of their blindness, and had seentheir need of one to guide them, they would
soonhave acceptedChrist as their guide, and then they would have had no sin
unpardoned, unconquered. They would have submitted to the righteousness of
faith, and have been brought into a justified state. Those who are convincedof
their disease, are in a fair way to be cured: but self-sufficiency, self-
confidence, and self-righteousness, are some of the greatesthinderances of
salvation. As those are most blind who will not see, so their blindness is most
dangerous who fancy they do see. No patients are managed with so much
difficulty as those who are in a phrensy, who say they are well, and that
nothing ails them. The sin of those that are self-confident remains; for they
rejectthe gospelof grace, andtherefore the guilt of their sin remains
uncancelled;and they grieve and quench the Spirit of grace, and therefore the
powerof their sin remains unbroken. Seestthou a man wise in his own
conceit? Hearestthou the Pharisee say, We see? There is more hope of a fool,
of a publican, and a harlot, than of such.
Matthew Henry's Concise Commentary
9:39-41 Christ came into the world to give sight to those who were spiritually
blind. Also, that those who see might be made blind; that those who have a
high conceitof their own wisdom, might be sealedup in ignorance. The
preaching of the cross was thought to be folly by such as by carnalwisdom
knew not God. Nothing fortifies men's corrupt hearts againstthe convictions
of the word, more than the high opinion which others have of them; as if all
that gainedapplause with men, must obtain acceptancewith God. Christ
silencedthem. But the sin of the self-conceitedand self-confidentremains;
they rejectthe gospelofgrace, therefore the guilt of their sin remains
unpardoned, and the power of their sin remains unbroken.
Barnes'Notes on the Bible
For judgment - The word "judgment," here, has been by some understood in
the sense ofcondemnation - "The effectof my coming is to condemn the
world. But this meaning does not agree with those places where Jesus says
that he came not to condemn the world, John 3:17; John 12:47; John 5:45. To
judge is to express an opinion in a judicial manner, and also to express any

sentiment about any personor thing, John 7:24; John 5:30; Luke 8:43. The
meaning here may be thus expressed:"I came to declare the condition of men;
to show them their duty and danger. My coming will have this effect, that
some will be reformed and saved, and some more deeply condemned."
That they ... - The Saviour does not affirm that this was the design of his
coming, but that such would be the effector result. He came to declare the
truth, and the effectwould be, etc. Similar instances ofexpressionfrequently
occur. Compare Matthew 11:25;Matthew 10:34; "I came not to send peace,
but a sword" - that is, such will be the effectof my coming.
That they which see not - Jesus took this illustration, as he commonly did,
from the case before him; but it is evident that he meant it to be takenin a
spiritual sense. He refers to those who are blind and ignorant by sin; whose
minds have been darkened, but who are desirous of seeing.
Might see - Might discern the path of truth, of duty, and of salvation, John
10:9.
They which see - They who suppose they see;who are proud, self-confident,
and despisers ofthe truth. Such were evidently the Pharisees.
Might be made blind - Such would be the effectof his preaching. It would
exasperate them, and their pride and opposition to him would confirm them
more and more in their erroneous views. This is always the effectof truth.
Where it does not soften it hardens the heart; where it does not convert, it
sinks into deeper blindness and condemnation.
Jamieson-Fausset-BrownBible Commentary
39-41. Jesussaid—perhaps atthe same time, but after a crowd, including
some of the skepticaland scornful rulers, had, on seeing Jesus talking with the
healed youth, hastenedto 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
[1818]Joh9:5, and compare Lu 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.
Matthew Poole's Commentary
There is a greatvariety in interpreters notions about the judgment here
mentioned. Some think that by it is meant the Divine counseland decree:I am
come into the world, to execute the just will, and counsel, and pleasure of my
Father: and the event of it is this, that some who saw not, see; and some who
see, in a sense are made blind. Others understand it of condemnation; I am
come to execute the judgment of condemnation: but thus it is hardly
reconcilable to John 3:17, where it is said, that God sent not his Son to
condemn the world. The best notion of it is theirs who interpret it of the
spiritual government of the world, committed to Christ, and managedby him
with perfect rectitude and equity. One eminent part of this was his publishing
the gospel, the law of faith. The event of which is, that many spiritually blind,
and utterly unable to see the way that leads to eternal life, might (as this
person that was born blind is now clearsighted) be enlightened with the
saving knowledge ofthe truth; and many that think they see, shouldby their
obstinate infidelity be more blind than they were from their birth. Not that I
castany such ill influence upon them; but this happeneth through their own
sore eyes. I am the light of the world; and as it is of the nature of light to make
other things visible to men; and it hath its effect, and doth so, where men’s
eyes are not ill affectedwith humours and the like; so the light of my gospel,
by which I shine in the world, makes the way of salvationby me, ordained by
my Father, Acts 3:18, evident and clearto many souls who are in darkness
and the shadow of death: but it so happeneth, through the prejudices that
others are prepossessedwith againstme, and the doctrine of my gospelby
which I shine in the world, so full of ignorance, malice, and hatred againstme
and the doctrine which I bring; that through their own perverseness,and the
righteous judgment of God, at last giving men over to their own delusions,
they are made more blind. In this sense this scripture agreethwith what was
prophesied by Isaiah 8:14, And he shall be for a sanctuary; but for a stone of
stumbling and for a rock of offence to both the houses ofIsrael, for a gin and
for a snare to the inhabitants of Jerusalem;and the words of Simeonin Luke

2:34, Behold, this child is setfor the fall and rising againof many in Israel; as
also with that of Paul, Romans 9:33.
Gill's Exposition of the Entire Bible
And Jesus said, for judgment I am come into this world,.... The Syriac version
reads, "for the judgment of this world I am come";and with which agrees the
Ethiopic version, "forthe judgment of the world I am come into the world";
and the Arabic and Persic versions still more expressly, "to judge this world",
or "the world, am I come";which seems contraryto what Christ elsewhere
says, John 3:17. Nor is the sense ofthe words that Christ came by the
judgment of God, or the order of divine providence, or to administer justice in
the government of the world, in a providential way, or to distinguish his own
people from others, though all these are true; but either to fulfil the purpose
and decree of Godin revealing truth to some, and hiding it from others;or in
a way of judgment to inflict judicial blindness on some, whilst in a way of
mercy he illuminated others. So Nonnus interprets it of , a twofold
"judgment", which is different the one from the other.
That they which see not, might see;meaning, not so much corporeallyas
spiritually, since in the opposite clause corporealblindness canhave no place;
for though Christ restoredbodily sight to many, he never took it awayfrom
any person. The sense is, that Christ came as a light into the world, that those
who are in the darkness of sin, ignorance, and unbelief, and who are sensible
of the same, and desire spiritual illuminations, as this man did, might see what
they are by nature, what need they stand in of him, and what fulness of grace,
life, righteousness, andsalvation, there is in him for them.
And that they which see might be made blind; that such who are wise and
knowing in their own conceit, who fancy themselves to have greatlight and
knowledge, to have the key of knowledge, andto have the true understanding
of divine things, and to be guides of the blind, such as the Scribes and
Pharisees,might be given up to judicial blindness and hardness of heart, so as
to shut their eyes, and harden their hearts againstthe Gospel, and the truths
of it, and which was in judgment to them: such different effects Christ and his
Gospelhave, as to illuminate and soften some, and blind and harden others;

just as some creatures, as bats and owls, are blinded by the sun, whilst others
see clearlyby the light of it; and as that also has these different effects to
softenthe wax, and harden the clay; see Isaiah6:9.
Geneva Study Bible
And Jesus said, Forjudgment I am come into this world, that they which see
not might see;and that they which see might be made blind.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
John 9:39. An Oxymoron, to which Jesus (comp. 1 Corinthians 1:18 ff.),
seeing at His feet the man born blind, and now endued not only with bodily,
but also with spiritual sight, gives utterance with profound emotion,
addressing Himself, moreover, not to any one particular person (hence εἶπεν
without the addition of a person, comp. John 1:29; John 1:36), but to those
around Him in general. From among these the Pharisees then(John 9:40)
come forward to reply. The compact, pregnant sentence is uttered
irrespectively of the man who had been blind, who also in a higher sense
appears in John 9:36 as still μὴ βλέπων, and in ver 38 as βλέπων.
εἰς κρῖμα]telically, i.e. to this end, as is clearfrom the more exactexplanation
ἵνα, etc., that follows. This κρῖμα[53]is an end, though not the ultimate end, of
the appearance ofJesus. He came to bring about, as a matter of fact, a judicial
decision;He came, namely, in order that, by means of His activity, those who
see not might see, i.e. in order that those who are conscious ofthe lack of
divine truth (comp. the poor in spirit in Matthew 5:3) might be illumined
thereby, and they who see might become blind (not merely: appareantcaeci,
as Grotius and severalothers explain), i.e. those who fancy themselves to be in
possessionofdivine truth (comp. Luke 11:52;Matthew 11:25;Romans 2:19; 1
Corinthians 1:21; 1 Corinthians 3:18), might not become participators
therein; but (comp. Isaiah6:9 f.) be closed, blinded, and hardened againstit
(like the self-conceitedPharisees). The point of the saying lies in this: that οἱ

μὴ βλέποντες is subjective, and βλέπωσι objective;whereas οἱ βλέποντες is
subjective, and τυφλοὶ γένωνται objective.[54]
κρῖμα is neither merely separation(Castalio, Corn. a Lapide, Kuinoel, De
Wette, and severalothers), nor equivalent to κατάκρισις (Ammonius, Euth.
Zigabenus, Olshausen); but what Christ here says regarding Himself is a
matter of fact, a retributive judicial arrangement, affecting both sides
according to the position they take up relatively to Him. Hence there is no
contradiction with John 3:17, John 8:15, John 12:47. Comp. also Weiss,
Lehrbegr. p. 186 f. If, with Godet, we understand οἱ μὴ βλέποντες and ΟἹ
ΒΛΈΠΟΝΤΕς ofthose who have not and those who have the knowledge ofthe
Jewishlaw, we must refer ΒΛΈΠΩΣΙand ΤΥΦΛΟΊ to the divine truth which
Christ reveals. A twofold relation is thus introduced, to which the words
λέγετε ὅτι βλέπομεν, John 9:41, are also opposed.
[53] On this accentuationof κρῖμα, see Lobeck,Paral, p. 418;comp., however,
Lipsius, grammat. Unters. I. p. 40.—The worditself is used by John only in
this place. It denotes, not the trial which is held, the judicial procedure
(κρίσις), but its result, the judicial sentence which is pronounced, the decision
of the court, what is judicially measured out, etc. Hence κρῖμα λαμβάνειν,
βαστάζειν, etc.
[54] It is true, indeed, that the μὴ βλέποντες are susceptible, and the βλέποντες
unsusceptible; but this was not determined by the considerationthat the
former believed without seeing, whilstthe latter refused to believe,
notwithstanding all they had seenof Jesus (see Baur, p. 179);on the contrary,
the susceptibility of the one and the unsusceptibility of the other were rooted
in their inner relation to Christ, which is necessarilymoral, and the result of
free self-determination. Indeed, againstthe view now controverted, ver. 41
alone is decisive, apart even from the mysterious designationof the matter by
a circumstance occurring in connectionwith it. Comp. Delitzsch, Psych. p.

162.—Onμὴ βλέπειν, to be blind, comp. Soph. O. C. 73; O. R. 302;see also
Xen. Mem. i. 3. 4. On τυφλός in the figurative sense, see Soph. O. R. 371.
Expositor's Greek Testament
John 9:39. Summing up the spiritual significance of the miracle Jesus said:
Εἰς κρίμα … γένωνται. “Forjudgment,” for bringing to light and exhibiting in
its consequencesthe actual inward state of men; “that those who see not may
see,” thatis, that those who are consciousoftheir blindness and grievedon
accountof it may be relieved; while those who are content with the light they
have lose even that. With a kind of sadhumour He points out how easilyfelt
blindness is removed, but how obstinately blind is presumed knowledge.The
blind man now saw, because he knew he was blind and used the means Jesus
told him to use: the Pharisees were stone-blind to the world Jesus openedto
them, because they thought that already they knew much more than He did.
Cambridge Bible for Schools andColleges
39. And Jesus said]There is no need to make a break in the narrative and
refer these words to a subsequent occasion. This is not natural. Ratherit is the
sight of the man prostrate at His feet, endowed now with sight both in body
and soul, that moves Christ to say what follows. His words are addressedto
the bystanders generally, among whom are some of the Pharisees.
For judgment I am come]Better, For judgment I came. The precise form of
word for ‘judgment’ occurs nowhere else in this Gospel. It signifies not the act
of judging (John 5:22; John 5:24; John 5:27; John 5:30) but its result, a
‘sentence’ or ‘decision’(Matthew 7:2, Mark 12:40, Romans 2:2-3, &c.), Christ
came not to judge, but to save (John 3:17, John 8:15); but judgment was the
inevitable result of His coming, for those who rejectedHim passedsentence on
themselves (John 3:19). See on John 1:9 and John 18:37. The pronoun is
emphatic.

they which see not] They who are conscious oftheir own blindness, who know
their deficiencies;like ‘they that are sick’and ‘sinners’ in Matthew 9:12-13,
and ‘babes’ in Matthew 11:25. This man was aware of his spiritual blindness
when he asked, ‘Who is He then, that I may believe on Him!’
might see]Better, may see, may really see, may pass from the darkness of
which they are conscious,to light and truth.
they which see]They who fancy they see, who pride themselves on their
superior insight and knowledge,and wish to dictate to others;like ‘they that
be whole,’ and ‘righteous’ in Matthew 9:12-13, and ‘the wise and prudent’ in
Matthew 11:25. These Phariseesshewedthis proud self-confidence whenthey
declared, ‘we know that this man is a sinner,’ and asked‘Dostthou teachus?’
might be made blind] Or, may become blind, really blind (Isaiah6:10), may
pass from their fancied light into realdarkness.
39–41.“The concluding verses containa saying which is thoroughly in the
manner of the Synoptists (cf. Matthew 15:14;Matthew 23:16-17;Matthew
23:24;Matthew 23:26). It also supplies a warranty for ascribing a typical
significance to miracles.
That the Synoptists do not relate this miracle does not affect its historical
character, as the whole of these events in Judaea are equally omitted by
them.… The vague and shifting outlines of the Synoptic narrative allow ample
room for all the insertions that are made in them with so much precisionby S.
John.” S. pp. 165, 166.
Bengel's Gnomen

John 9:39. Κρίμα, judgment) just and true, better than that of the
Pharisees.—βλέπωσι, maysee)in body and mind—οἱ βλέποντες, who see)who
suppose that they are possessedofsight, and are not consciousthat they are
blind: John 9:41, “Now ye say, We see.”—τυφλοί, blind) in mind.
Pulpit Commentary
Verses 39-41. -(b) The blindness of those who are satisfiedwith their twilight.
Verse 39. - The sight of the man, enlightened and prostrate in adoring
gratitude, led Jesus, in the face of the bystanders, with Pharisees among them
(ver. 40), to declare the generaleffects which would follow from his entire self-
manifestation (so Meyer, Godet). Westcottsays, "Notto any one or group, but
as interpreting the scene before him." A sublime monologue. And Jesus said, I
came for judgment. Notκρισιν, to execute judgment, but εἰς κρίμα, with a
view to bring about a judicial decisionon the moral condition of mankind (see
notes on John 3:17, 18; 5:22, 23; 8:11, 15, 16)as a matter of fact. "This is the
κρίσις, that men love darkness rather than light." Christ came to save - that
was his supreme purpose; but to the Son is given the whole κρίσις, and κρῖμα
will follow the revelationof the Son of God. He is the Touchstone ofhumanity.
What men think of Christ is the question which decides in every age their
moral condition before God. Into this world of sin and strife, of crossing lights
and strange delusions, of ignorance and superstition (εἰς τὸν κόσμονis
different when τοῦτονis added; see John8:23; John 11:9; John 12:25, 31;
John 13:1; John 16:11; John 18:36) - not the world as the mere cosmos,orthe
sphere of creative activity, nor even the whole of humanity as John 3:16, but
humanity viewed in its separationfrom grace, and in all its need - in order
that they who see not might see;i.e. not those who merely feelthat they cannot
see (as Lucke, Meyer, etc.), but the practically blind - the μὴ βλέποντες, those
who are sitting in darkness, with the capacityfor sight, but not the
opportunity; who cannot, as a matter of fact, apart from the revelationof new
light, see the face of God; the babes to whom the Lord of heaven and earth has
been pleasedto unveil himself (see Matthew 11:25); the poor in spirit, who do
not but now may see the kingdom, and the pure in heart ready to behold their
God. So far the κρῖμα declares itselfto be a blessedconsummation - sight to
the blind, cleansing to the leper, life to the dead. Even the man born blind
suns himself in the heavenof the Savior's smile. The Light of the world shines

upon them, and they see. But Christ's coming brings out also the characterof
those, and pronounces judgment on those, who say of themselves, "We see;"
"We have never been in bondage," "We needno repentance;" "Abraham is
our father;" "We know the Law;" "Who (nevertheless)do not come to the
Light;" who are not "of the truth;" and the beaming of his unappreciated
glory involves in their case, that those who see might become blind (τυφλοί),
incapable of seeing. Those who have the knowledge ofthe Law, "the wise and
prudent" (Luke 10:21), who boasttheir freedom, their knowledge, their
advantages, their profession, may, nay do, by resolute turning away from "the
Light of this world," lose their power of spiritual vision. But the
unsophisticated, needy, even the publicans and harlots, consciouslysitting in
the regionof the shadow of death, do by faith and repentance find that the
greatLight has unawares shone upon them.
Vincent's Word Studies
Judgment (κρίμα)
Not the act of judgment, but its result. His very presence in the world
constitutes a separation, which is the primitive idea of judgment, between
those who believe on Him and those who rejectHim. See on John 3:17.
END OF BIBLEHUB RESOURCES
STUDYLIGHT RESOURCES
Albert Barnes'Notes onthe Whole Bible
For judgment - The word “judgment,” here, has been by some understood in
the sense ofcondemnation - “The effectof my coming is to condemn the
world. But this meaning does not agree with those places where Jesus says
that he came not to condemn the world, John 3:17; John 12:47; John 5:45. To
judge is to express an opinion in a judicial manner, and also to express any

sentiment about any personor thing, John 7:24; John 5:30; Luke 8:43. The
meaning here may be thus expressed:“I came to declare the condition of men;
to show them their duty and danger. My coming will have this effect, that
some will be reformed and saved, and some more deeply condemned.”
That they … - The Saviour does not affirm that this was the designof his
coming, but that such would be the effector result. He came to declare the
truth, and the effectwould be, etc. Similar instances ofexpressionfrequently
occur. Compare Matthew 11:25;Matthew 10:34; “I came not to send peace,
but a sword” - that is, such will be the effectof my coming.
That they which see not - Jesus took this illustration, as he commonly did,
from the case before him; but it is evident that he meant it to be takenin a
spiritual sense. He refers to those who are blind and ignorant by sin; whose
minds have been darkened, but who are desirous of seeing.
Might see - Might discern the path of truth, of duty, and of salvation, John
10:9.
They which see - They who suppose they see;who are proud, self-confident,
and despisers ofthe truth. Such were evidently the Pharisees.
Might be made blind - Such would be the effectof his preaching. It would
exasperate them, and their pride and opposition to him would confirm them
more and more in their erroneous views. This is always the effectof truth.
Where it does not soften it hardens the heart; where it does not convert, it
sinks into deeper blindness and condemnation.
Copyright Statement
These files are public domain.
Bibliography

Barnes, Albert. "Commentaryon John 9:39". "Barnes'Notes onthe New
Testament". https:https://www.studylight.org/commentaries/bnb/john-9.html.
1870.
return to 'Jump List'
Coffman's Commentaries on the Bible
And Jesus said, Forjudgment came I into this world, that they that see not
may see;and that they that see may become blind.
Two kinds of "seeing" are in view here, "they that see not" in the first
instance referring to the physically blind, and "they that see" in the second
instance being a reference to the normal eyesightof the Pharisees,who were,
nevertheless, spiritually blind. Thus he came to make the blind see and the
seeing blind!
In these words, Christ indicated his fulfillment of two classesofprophecies,
those stating that the Messiahwould bring "recovering ofsight to the blind"
(Isaiah 61:1f), and those stating that certain of the Israelites wouldbe blinded
spiritually, "And seeing ye shall see, and shall in no wise perceive" (Isaiah
6:9,10). See more on judicial hardening in my Commentary on Romans, p.
376.
For judgment ... In one sense Christ did not come for judgment, but in
another sense he did. See under John 3:17; John 5:22f, and John 12:47. In this
reference, his actions were producing the hardening of Israel which had been
prophesied, that hardening being indeed an act of divine judgment against
Israel.
Evidently, the Phariseesheardthe conversationand witnessedthe man's
worshipping Jesus, as the next verse shows.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.

Bibliography
Coffman, James Burton. "Commentary on John 9:39". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/john-9.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
And Jesus said, for judgment I am come into this world,.... The Syriac version
reads, "for the judgment of this world I am come";and with which agrees the
Ethiopic version, "forthe judgment of the world I am come into the world";
and the Arabic and Persic versions still more expressly, "to judge this world",
or "the world, am I come";which seems contraryto what Christ elsewhere
says, John 3:17. Nor is the sense ofthe words that Christ came by the
judgment of God, or the order of divine providence, or to administer justice in
the government of the world, in a providential way, or to distinguish his own
people from others, though all these are true; but either to fulfil the purpose
and decree of Godin revealing truth to some, and hiding it from others;or in
a way of judgment to inflict judicial blindness on some, whilst in a way of
mercy he illuminated others. So Nonnus interprets it of κριμα θισσον, a
twofold "judgment", which is different the one from the other.
That they which see not, might see;meaning, not so much corporeallyas
spiritually, since in the opposite clause corporealblindness canhave no place;
for though Christ restoredbodily sight to many, he never took it awayfrom
any person. The sense is, that Christ came as a light into the world, that those
who are in the darkness of sin, ignorance, and unbelief, and who are sensible
of the same, and desire spiritual illuminations, as this man did, might see what
they are by nature, what need they stand in of him, and what fulness of grace,
life, righteousness, andsalvation, there is in him for them.
And that they which see might be made blind; that such who are wise and
knowing in their own conceit, who fancy themselves to have greatlight and
knowledge, to have the key of knowledge, andto have the true understanding

of divine things, and to be guides of the blind, such as the Scribes and
Pharisees,might be given up to judicial blindness and hardness of heart, so as
to shut their eyes, and harden their hearts againstthe Gospel, and the truths
of it, and which was in judgment to them: such different effects Christ and his
Gospelhave, as to illuminate and soften some, and blind and harden others;
just as some creatures, as bats and owls, are blinded by the sun, whilst others
see clearlyby the light of it; and as that also has these different effects to
softenthe wax, and harden the clay; see Isaiah6:9.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on John 9:39". "The New John Gill Exposition of
the Entire Bible". https:https://www.studylight.org/commentaries/geb/john-
9.html. 1999.
Geneva Study Bible
8 And Jesus said, Forg judgment I am come into this world, that they h which
see not might see;and that they which see might be made blind.
(8) Christ enlightens all those by the preaching of the Gospelwho
acknowledge theirown darkness, but those who seemto themselves to see
clearly enough, those he altogetherblinds: and these latter ones are often
those who have the highestplace in the Church.

(g) With greatpowerand authority, to do what is righteous and just: as if he
said, "These mentake upon themselves to govern the people of God after their
own desire, as though they saw all things, and no one else did: but I will rule
much differently than these men do: for those whom they consideras blind
men, them will I enlighten, and those who take themselves to be wisest, them
will I drown in most abundant darkness of ignorance.
(h) In these words of seeing and not seeing there is a secrettaunting and
rebuff to the Pharisees:for they thought all men to be blind but themselves.
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Beza, Theodore. "Commentaryon John 9:39". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/john-9.html. 1599-
1645.
People's New Testament
For judgment I am come into this world. The coming of Christ, the Light,
reveals human hearts. Publicans and sinners were made to see, while "Jews"
and Pharisees,who claimed to be enlightened, were left in darkness, because
they closedtheir eyes. Those blinded are those who would not see.
Copyright Statement

These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Original work done by Ernie Stefanik. First published online in 1996 atThe
RestorationMovementPages.
Bibliography
Johnson, BartonW. "Commentary on John 9:39". "People's New
Testament". https:https://www.studylight.org/commentaries/pnt/john-9.html.
1891.
Robertson's WordPictures in the New Testament
For judgment (εις κριμα — eis krima). The Father had sent the Son for this
purpose (John 3:17). This world (κοσμος — kosmos)is not the home of Jesus.
The κριμα — krima (judgment), a word nowhere else in John, is the result of
the κρισις — krisis (sifting) from κρινω — krinō to separate. The Father has
turned over this process ofsifting (κρισις — krisis)to the Son (John 5:22). He
is engagedin that very work by this miracle.
They which see not (οι μη βλεποντες — hoi mē blepontes). The spiritually
blind as well as the physically blind (Luke 4:18; Isaiah 42:18). Purpose clause
with ινα — hina and present active subjunctive βλεπωσιν — blepōsin (may
keepon seeing). This man now sees physicallyand spiritually.
And that they which see may become blind (και οι βλεποντες τυπλοι γενωνται
— kai hoi blepontes tuphloi genōntai). Another part of God‘s purpose, seenin
Matthew 11:25; Luke 10:21, is the curse on those who blaspheme and reject
the Son. Note ingressive aoristmiddle subjunctive of γινομαι — ginomai and
predicate nominative. οι βλεποντες — Hoi blepontes are those who profess to
see like these Pharisees, but are really blind. Blind guides they were (Matthew
23:16). Complacentsatisfactionwith their dim light.

Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on John 9:39". "Robertson'sWordPictures of
the New Testament".
https:https://www.studylight.org/commentaries/rwp/john-9.html. Broadman
Press 1932,33. Renewal1960.
Vincent's Word Studies
Judgment ( κρίμα )
Not the act of judgment, but its result. His very presence in the world
constitutes a separation, which is the primitive idea of judgment, between
those who believe on Him and those who rejectHim. See on John 3:17.
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentaryon John 9:39". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/john-9.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes

And Jesus said, Forjudgment I am come into this world, that they which see
not might see;and that they which see might be made blind.
For judgment am I come into the world — That is, the consequence ofmy
coming will be, that by the just judgment of God, while the blind in body and
soul receive their sight, they who boastthey see, will be given up to still
greaterblindness than before.
Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography
Wesley, John. "Commentary on John 9:39". "JohnWesley's Explanatory
Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/john-9.html. 1765.
The Fourfold Gospel
And Jesus said1, Forjudgment came I into this world2, that they that see not
may see3;and that they that see may become blind4.
And Jesus said. Notaddressing anyone in particular, but rather as summing
up the whole incident.
For judgment came I into this world. The life course of Jesus attractedthe
needy and repelled the self-satisfied, andwas therefore a continuous
judgment.

That they that see not may see. Those consciousoftheir deficiencies and ready
to ask for light receivedit (John 9:36-38).
And that they that see may become blind. Those satisfiedwith their own
opinion became daily more blinded by their bigotry. See John9:24,34;
Matthew 11:25.
Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon John 9:39". "The
Fourfold Gospel". https:https://www.studylight.org/commentaries/tfg/john-
9.html. Standard Publishing Company, Cincinnati, Ohio. 1914.
Abbott's Illustrated New Testament
Which see not; which: think they see not; that is, are aware of their blindness
and ignorance.--Theywhichsee;think they see.--Made blind; convincedof
their ignorance, and made humble and lowly-minded.

Copyright Statement
Bibliography
Abbott, John S. C. & Abbott, Jacob. "Commentaryon John 9:39". "Abbott's
Illustrated New Testament".
https:https://www.studylight.org/commentaries/ain/john-9.html. 1878.
Calvin's Commentary on the Bible
39.Forjudgment am I come into this world. The word judgment cannot be
understood, in this passage,to denote simply the punishment which is inflicted
on unbelievers, (276)and on those who despise God; for it is made to include
the grace ofillumination. Christ, therefore, calls it judgment, because he
restores to proper order what was disordered and confused; but he means
that this is done by a wonderful purpose of God, and contrary to the ordinary
opinion of men. And, indeed, human reasonconsiders nothing to be more
unreasonable than to say, that they who see are made blind by the light of the
world. This then is one of the secretjudgments of God, by which he casts
down the pride of men. It ought to be observed, that the blindness which is
here mentioned, does not proceedso much from Christ as from the fault of
men. Forby its own nature, it does not strictly blind any man, but as there is
nothing which the reprobate desire more earnestlythan to extinguish its light,
the eyes of their mind, which are diseasedthrough malice and depravity, must
be dazzled by the light which is exhibited to them. In short, since Christ is, by
his ownnature, the light of the world, (John 8:12,) it is an accidentalresult,
that some are made blind by his coming.
But againit may be asked, Since all are universally accusedof blindness, who
are they that see ? I reply, this is spokenironically by way of concession,
because unbelievers, though they are blind, think that their sight is
uncommonly acute and powerful; and elatedby this confidence, they do not

deign to listen to God. Besides,out of Christ the wisdom of the flesh has a very
fair appearance, because the world does not understand what it is to be truly
wise. So then, they see, says our Lord Jesus Christ, (277)who, deceiving
themselves and others under a foolish confidence in their wisdom, are guided
by their own opinion, and reckontheir vain imaginations to be greatwisdom.
(278)Such persons, as soonas Christ appears in the brightness of his Gospel,
are made blind; not only because their folly, which was formerly concealed
amidst the darkness of unbelief, is now discovered, but because, being plunged
in deeper darkness by the righteous vengeance ofGod, they lose that small
remnant of I know not what light which they formerly possessed.
It is true that we are all born blind, but still, amidst the darkness ofcorrupted
and depraved nature, some sparks continue to shine, so that men differ from
brute beasts. Now, if any man, elated by proud confidence in his own opinion,
refuses to submit to God, he will seem — apart from Christ — to be wise, but
the brightness of Christ will strike him with dismay; for never does the vanity
of the human mind begin to be discovered, until heavenly wisdom is brought
into view. But Christ intended, as I have already suggested, to express
something more by these words. For hypocrites do not so obstinately resist
God before Christ shines; but as soonas the light is brought near them, then
do they, in open war, and — as it were, with unfurled banner, (279) — rise up
againstGod. It is in consequenceofthis depravity and ingratitude, therefore,
that they become doubly blind, and that God, in righteous vengeance, entirely
puts out their eyes, which were formerly destitute of the true light.
We now perceive the amount of what is stated in this passage, thatChrist
came into the world to give sight to the blind, and to drive to madness those
who think that they are wise. In the first part of it, he mentions illumination,
that they who see not may see;because this is strictly the cause of his coming,
for he did not come tojudge the world, but rather to save that which was lost,
(Matthew 18:11.) In like manner Paul, when he declares that he has
vengeance preparedagainstall rebels, at the same time adds, that this
punishment will take place
after that believers shall have fulfilled their obedience,

(2 Corinthians 10:6.)
And this vengeance oughtnot to be limited to the person of Christ, as if he did
not perform the same thing daily by the ministers of his Gospel.
We ought to be the more careful that none of us, through a foolish and
extravagantopinion of his wisdom, draw down upon himself this dreadful
punishment. But experience shows us the truth of this statementwhich Christ
uttered; for we see many persons struck with giddiness and rage, for no other
reasonbut because they cannot endure the rising of the Sun of righteousness.
Adam lived, and was endued with the true light of understanding, while he
lost that divine blessing by desiring to see more than was allowedhim. Now if,
while we are plunged in blindness and thus humbled by the Lord, we still
flatter ourselves in our darkness, andoppose our mad views to heavenly
wisdom, we need not wonderif the vengeance ofGod fall heavily upon us, so
that we are rendered doubly blind This very punishment was formerly
inflicted on the wickedand unbelievers (280) under the Law; for Isaiah is sent
to blind the ancient people, that
seeing they may not see:blind the heart of this people, and shut their ears,
(Isaiah 6:9.)
But in proportion as the brightness of the divine light is more fully displayed
in Christ than in the Prophets, so much the more remarkably must this
example of blindness have been manifested and perceived; as even now the
noon-day light of the Gospel drives hypocrites to extreme rage.
Copyright Statement
Bibliography

Calvin, John. "Commentary on John 9:39". "Calvin's Commentary on the
Bible". https:https://www.studylight.org/commentaries/cal/john-9.html. 1840-
57.
Scofield's ReferenceNotes
world
kosmos = mankind. (See Scofield"Matthew 4:8").
Copyright Statement
These files are consideredpublic domain and are a derivative of an electronic
edition that is available in the Online Bible Software Library.
Bibliography
Scofield, C. I. "ScofieldReferenceNoteson John 9:39". "ScofieldReference
Notes (1917 Edition)".
https:https://www.studylight.org/commentaries/srn/john-9.html. 1917.
James Nisbet's Church Pulpit Commentary
FOR JUDGMENT
‘And Jesus said, For judgment I am come into this world, that they which see
not might see;and that they which see might be made blind.’
John 9:39
That is the comment which presents itself to Jesus, as He thinks over this
episode of the healing of the blind man. While the blind man had reached

belief, the Pharisees had become hardened in unbelief. Christ’s words still
remain true, and have a meaning for us now.
I. It still remains true that in respectof our receptionor rejectionof His
messageour Lord came into this world for judgment.—He tells us, indeed,
that God sent not His Son to judge the world. Christ’s objectin coming was
not to judge, but to save. But though judgment was not a motive, it was a
necessaryresult of His coming. ‘He that believeth not hath been judged
already’ (ipso facto). Ever since Christ’s first coming on earth, the appeal
which He has made to men, generationaftergeneration, has thrown a
responsibility on all whom it has reached. It is an appealto which we are
compelled to give an answerof one kind or another, and according to the
answerwhich we give judgment inevitably results. That judgment is not
published to the world: often, perhaps, it is not known to our fellow-men;
sometimes, perhaps, it is not knownto ourselves;constantly, no doubt, it is
held in suspense because we have not yet given a final answer. Nevertheless, at
any moment in our lives there is something true of us—some judgment which
any one who knew the facts perfectly could pronounce about us—as regards
our attitude towards the appeal of Christianity. Either we see, orwe do not
see;either we are getting to see more and more clearly, or we are becoming
more and more blind.
II. We think perhaps nowadays that we canevade this issue.—We saythat we
cannot make up our minds about the truth of Christianity. We say that the
question of its truth or falsehoodis too complex or too obscure for us to
decide. We callit hard that we should be judged to be blind because we
cannot acceptunintelligible dogmas, orbecause the scientific spirit of our age
makes it difficult for us to believe in miracles. Our Lord’s language to the
Pharisees oftenseems hard. It is basedon the hard fact that if men cannot
train their eyes to see, they must be content to be calledblind. Do not let us
suppose that we can altogetherescaperesponsibility for our beliefs on the
ground of the difficulty which we feelabout the evidence. The judgment for
which Christ came into the world is not primarily connectedwith questions of
evidence, or with the intellectualbasis of Christianity. No doubt we are bound
to do our best to make our convictions such that our reasoncanjustify them.
We must lay aside prejudice, we must try to be absolutely honestwith

ourselves, we must strive to reachthe truth. Christ says, ‘If thou canst
believe.’ He does not wish us to force ourselves to believe againstthe protests
of our reason. But, on the other hand, there is something immeasurably more
important than reason. It is with the heart that man believeth unto
righteousness.
III. It is not difficult nowadays to find examples of both these classesof
people.
(a) There are still people who in some respects resemble the Pharisees. They
do not possessthe Pharisaicalself-righteousnessorhypocrisy, it may be. But
they are leaders of thought and regard themselves as such, and like the
Pharisees theyfeel a pride in their intellectual superiority to the average man.
If their views are criticised, their reply is apt to be: ‘Dostthou teachus?’ It is
a mark of philosophical insight, in their opinion, to condemn Christianity as
an exploded superstition, and to question its claim as a moral influence in life.
About all this they have no doubt whatever, and they feel a good-humoured
pity for those who think otherwise. Like the Pharisees, theysay, We see. But is
it uncharitable to suggestthatin some respects theyare all the while really
blind?
(b) What a contrastit is to turn to the opposite type of character, which begins
by not seeing and eventually comes to see!Still there are in the world simple,
humble-minded natures, the little children whom our Saviourbids us
resemble, the babes to whom the Father reveals those things which He has
hidden from the wise and prudent. It does not follow that they are
unintellectual, though they are modest about their attainments, and recognise
the limitations of all human knowledge.It does not follow, on the other hand,
that they are always able to grapple with the intellectual difficulties which
besetChristianity. But they possess a higher wisdom which justifies them in
refusing to be separatedfrom the love of Christ. And then Christ, if they will
let Him, finds them in their loneliness and distress, as He found that poor
man. And the dialogue betweenChrist and their soul, like the dialogue
betweenChrist and the newly-seeing blind man, ends with the words, ‘Lord, I
believe,’ as they fall down and worship their Saviour.

—Rev. Dr. Woods.
Illustration
‘There is a sense, it has been said, in which this man was the first Christian.
He was the first followerof Christ who had wholly severedhis connectionwith
Judaism; his religious life was now centred on Christ alone;his faith was
grounded on a direct revelation by the witness of Christ Himself to his soul.
The casting out of this man by the Pharisees,says BishopWestcott, “furnished
the occasionforthe beginning of a new societydistinct from the dominant
Judaism. For the first time the Lord offers Himself as the objectof faith. He
had before called men to follow Him; He had revealedHimself and accepted
the spontaneous homage ofbelievers;but now He proposes a testof
fellowship. The universal societyis basedon the confessionofa new truth. The
blind who acknowledgetheir blindness are enlightened; the seeing who are
satisfiedwith their sight are proved to be blind.”’
Copyright Statement
Bibliography
Nisbet, James. "Commentaryon John 9:39". Church Pulpit Commentary.
https:https://www.studylight.org/commentaries/cpc/john-9.html. 1876.
John Trapp Complete Commentary

39 And Jesus said, For judgment I am come into this world, that they which
see not might see;and that they which see might be made blind.
Ver. 39. For judgment I am come]To judge, much otherwise than those
unjust judges have done, that have castout this poor servant of mine for a
blasphemer. BishopBonner having a blind harper before him, said, that such
blind abjects, that follow a sort of hereticalpreachers, whenthey come to the
feeling of the fire, will be the first that will flee from it. To whom the blind
man said, that if every joint of him were burnt, yet he trusted in the Lord not
to flee. A blind boy, that had suffered imprisonment at Gloucesternotlong
before, was brought to Bishop Hooper the day before his death. Mr Hooper,
after he had examined him on his faith, and the cause of his imprisonment,
beheld him stedfastly, and the waterappearing in his eyes, said unto him: "A
poor boy, God hath taken from thee thy outward sight, for what consideration
he best knoweth, but hath given thee another sight much more precious:for
he hath endued thy soul with the eye of knowledge, andfaith," &c. It is a
worthy speechof Mr Beza upon this text, Prodeant omnes Pharisaeorum
nostri temporis Academia. Let all our University Pharisees come forth
together:that blind and hereticalChurch (as they callit) hath, by the blessing
of God, children of sevenyears old that can before all the world confute and
confound their erroneous doctrines, Habet ecclesia illa caecaetheretica
septennes pueros, qui teste universo mundo, &c.:witness the children of
Merindal and Chabriers, John Ferry’s child of eight years old, that told
Bonner’s chaplain (who saidFetty was a heretic,) My father is no heretic, but
you are a heretic, for you have Balaam’s mark. This child they whipped to
death. Alice Driver, martyr, nonplussed all the doctors that examined her:
and then said, God be honoured; you be not able to resistthe Spirit of God in
me a poor woman. I was never brought up in the University as ye have been:
but I have driven the plough many a time before my father, and yet I will set
my footagainstthe feetof any of you all, &c.

Copyright Statement
Bibliography
Trapp, John. "Commentary on John 9:39". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/john-9.html.
1865-1868.
Thomas Coke Commentary on the Holy Bible
John 9:39. And Jesus said, Forjudgment, &c.— In these words directed to the
people who happened to be present, or to come up while Jesus was talking
with the blind man, our Lord alluded to the cure lately performed; but his
meaning was spiritual, representing not the design of his coming, but the
effectwhich it would have on the minds of men. It would shew what character
and disposition every man was of. The teachable and honest, though they were
as much in the dark with respectto religion, and the knowledge ofthe
scriptures, as the blind man had been with respectto the light of the sun,
should be spiritually enlightened by his coming: whereas those who in their
own opinion were wise, and learned, and clear-sighted, should appear to be,
what they really were, blind, that is, quite ignorant and foolish.
Copyright Statement
Bibliography
Coke, Thomas. "Commentaryon John 9:39". Thomas Coke Commentaryon
the Holy Bible. https:https://www.studylight.org/commentaries/tcc/john-
9.html. 1801-1803.

Expository Notes with PracticalObservations onthe New Testament
In these words our Saviourdeclares not the intentional design, but the
accidentalevent, of his coming into the world, namely,
1. That those who were blind might receive sight.
2. That those who presume they see, and know more that others, for despising
the gospel, andshutting their eyes againstthe light of it, should be left in
darkness, and by the just judgment of God be more be more and more
blinded.
Those who shut their eyes willfully againstthe clearestlight, and saythey will
not see:it is just with God to close their eyes judicially, and say they shall not
see.
Copyright Statement
Bibliography
Burkitt, William. "Commentary on John 9:39". Expository Notes with
PracticalObservations onthe New Testament.
https:https://www.studylight.org/commentaries/wbc/john-9.html. 1700-1703.
Greek TestamentCriticalExegeticalCommentary
39.]There seems to be an interval betweenthe last verse and this, and the
narrative appears to be takenup againat some subsequent time when this
miracle became againthe subject of discourse.

The blind man had recoveredsightin two senses,—bodilyand spiritual. And
as our Lord always treats of the spiritual as paramount, including the bodily,
so here He proceeds to speak of spiritual sight.
κρῖμα, the effectof κρίσις, not merely distinction, but judgment; the following
out of the divine εὐδοκία, Matthew 11:25-26.
“We are all, according to the spirit of nature, no better than persons born
blind; and to know and confess this our blindness, is our first and only true
sight, out of which the grace ofthe Lord canafterwards bring about a
complete receiving of sight. The ‘becoming blind,’ on the other hand, is partly
an ironical expressionfor remaining blind, but partly also has a realmeaning
in the increasing darkening and hardening which takes place through
unbelief.” (Stier, iv. 568;475, edn. 2.) The βλέποντες here answerto the
ἰσχύοντες and δίκαιοι ofMatthew 9:12-13;see note there.
Copyright Statement
Bibliography
Alford, Henry. "Commentary on John 9:39". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/john-9.html. 1863-1878.
Charles Simeon's Horae Homileticae
DISCOURSE:1661
DISCRIMINATING EFFECTS OF THE GOSPEL
John 9:39. Jesus said, Forjudgment I am come into this world, that they
which see not might see;and that they who see might be made blind.

THE miracles of our blessedLord were, as is well known, testimonies from
God to his divine mission. But they were also intended as emblems of that
spiritual work which he was sent to accomplish. In the former view, he
appealedto them for the convictionof John the Baptist, and of those who had
been sent by John to inquire respecting his Messiahship:“Go, and shew John
those things which ye do hear and see:the blind receive their sight, and the
lame walk;the lepers are cleansed, andthe deaf hear; the dead are raised up:
and blessedis he who shall not be offended in me [Note:Matthew 11:4-6.].” In
the latter view, he refers to them in the passagebefore us. He had healeda
man who was born blind. This having been done on the Sabbath-day, his
obstinate and unbelieving enemies imputed it to him as a crime, rather than as
any proof of his Messiahship:but the man who was healed, knowing that “no
man could do such miracles unless God were with him,” believed in Jesus, and
confessedhim openly as the Saviour of the world. From the division thus
caused, our Lord took occasionto declare, in reference to the souls of men, the
intent, and certaineffect, of his advent: “Forjudgment am I come into this
world; that they who see not, might see;and that they who see, might be made
blind.”
The true import of this passagewill not be seenby a superficial observer. It
needs much consideration:but it will amply repay all the labour which we can
bestow in the investigation of it.
To assistyou in apprehending it aright, I will shew,
I. The need there was of Christ for the developing and disclosing the
characters ofmen—
The judgment which was universally formed of men’s characters was
extremely erroneous—
[Men had no other test, whereby to try the human character, than that of
moral virtue. If a personhad such a respectfor the Supreme Being as to be
observant of external duties towards him, and such a disposition towards his
fellow-creatures as prompted him to acts of benevolence towards them, he was
approved, and regardedas a pattern of all that was good. Hence it was that
the Scribes and Pharisees were heldin such high esteem. Humility, as a grace,

was not inquired after; nor indeed was it at all necessaryto the discharge of
those offices which alone were deemed obligatory in the service ofGod. On
the contrary, the fulfilment of religious duties was consideredas a just ground
for self-admiration and self-applause. Such men, indeed, as David, who were
inspired of God, had the same ideas of it as we have: but, as among the Greeks
and Romans, so also amongstthe Jews themselves, it was rather reckonedas a
mean and base feeling, than as the summit of human excellence.Nor, if it had
entered into the compositionof virtue in their minds, were there any means of
discovering its existence. The submission of human wisdom to that which is
divine was not calledfor to any greatextent: nor was a renunciation of a
man’s own righteousness demanded, in order to his acceptance througha
righteousness provided for him by God. Generalobedience to acknowledged
laws constituted the chief excellence ofevery man; and beyond that nothing
was lookedfor, in order to secure the approbation of God. But all this was
erroneous:yea, in relation to it all, it may be said, that “that which was highly
esteemedamongstmen was an abomination in the sight of God [Note:Luke
16:15.].”]
Hence arose a necessityfor our blessedLord to come into the world—
[Doubtless, the first ground of his advent was to make reconciliationfor the
sins of men, and to work out a righteousness forthem by his own obedience
unto death. But subordinate to this was the purpose specifiedin our text: “For
judgment came I into this world.” To understand this expressionaright, we
must call to mind the office of a Judge. He inquires into the particular facts
which are brought before him, and determines the characters ofmen
according to those facts. Now, whatan earthly judge does in reference to overt
acts, that the Lord Jesus Christ does in reference to secretdispositions. He
brings with him a revelation calculatedto elicit the dispositions of the heart,
and to shew what men really are in the sight of God. Hence, at the time when
his parents brought him to the temple, to do for him after the customof the
law, it was said concerning him, “This child is setfor the fall and rising again
of many in Israel, and for a sign that shall be spokenagainst, that the thoughts
of many hearts may be revealed[Note: Luke 2:34-35.].”]
But I will proceedto mark more distinctly,

II. The suitableness ofhis appearance to produce that discovery—
The whole of his appearance, from the first to the latesthour of his existence
upon earth, was calculatedto offend the pride of man—
[See him at his birth. Behold him born in the family of a poor carpenter; and
laid in a manger, because there was no better accommodationfor his mother,
under circumstances which, it might have been supposed, would have called
forth sympathy and liberality from ten thousand bosoms. Is this the Sonof
God? Impossible: it can never be, that Almighty Godshould suffer him to
come into the world under circumstances ofsuch unparalleled degradation.
See him, too, in his life. Behold him still so poor, as not to have a place where
to lay his head: a few poor fishermen for his followers;and an object of scorn
and derision to all the higher parts of the community. Were I to give a just
description of him, I could not do it in more appropriate terms than in those
of prophecy itself: “He shall be as a root out of a dry ground: he hath no form
nor comeliness:and when we shall see him, there is no beauty that we should
desire him. He is despised and rejectedof men; a man of sorrows and
acquainted with grief: and we hid as it were our faces from him: he was
despised, and we esteemedhim not [Note:Isaiah 53:2-3.].” Yet this is the
person who offers himself to me as the Saviour of the world!
See him, finally, in his death. This completes the scene. He is sentencedto
death, both by the men of his ownnation and by the Romangovernor; and, by
universal consent, is executedas a malefactor;a murderer being preferred
before him, as a fitter object of mercy than he. And is He to save me, when he
did not save himself? Is He to deliver me from the wrath of God, who himself
fell under the wrath of man? I wonder not that such an idea was a ground of
offence;for throughout the whole there was an apparent inconsistencywith
all his own professions, andan absolute contrarietyto all the expectations that
were formed concerning him. Is this the personthat came from God, and
“made himself equal with God,” and through whom alone any child of man
can come to God, or find acceptancewith him? Unenlightened reasondiscards
at once such pretensions as these, and rejects them utterly as irrational and
absurd. And this is exactly what the prophet has foretold: “He, the Lord

Jesus, shallbe for a sanctuary; but for a stone of stumbling and for a rock of
offence to both the houses of Israel, for a gin and for a snare to the inhabitants
of Jerusalem:and many among them shall stumble and fall, and be broken,
and be snared, and be taken[Note:Isaiah 8:14-15.].”]
On the other hand, he gave sufficient evidence of his Messiahshipto convince
any humble inquirer—
[The testimony borne to him by angels at his birth, the descentof the Holy
Ghostupon him at his baptism, the numberless miracles wrought by him in
his life, the wonders attendant on his death, his resurrectionfrom the dead,
his ascensionto heaven, his sending of the Holy Ghoston his Disciples, and all
the miracles wrought by them in his name, these were evidences which an
humble mind could not withstand. Besides, to those who felt their need of a
Saviour, there was every thing which was suited to their necessities.A mere
man would not have sufficed for them: they neededa Saviour who was God as
well as man: they needed an atonement of infinite value; a righteousness fully
adequate to all the demands of God’s holy law, and capable of being imputed
to them for their acceptancebefore God. They needed not only the sacrifice of
Christ on earth, but also his intercessionin heaven; yea, and his all-powerful
agency, too, as the Head of vital influence to his Church and people: in a
word, they neededprecisely such a Saviour as he had representedhimself to
be: and, though the whole relating to him was involved in mystery which they
could not comprehend, they saw in it nothing but what was honourable to the
characterof God, and nothing but what was conducive to the happiness of
man. Hence they were content to receive the Lord Jesus as their Saviour, and
to found all their hopes of happiness on him alone.
Thus in him was found precisely such a testas the world needed: and]
The use of this test was seenin,
III. The actualeffect of his advent—
Mark the effectof his advent:
1. Whilst he himself was on earth—

[This discrimination of characterwas seenfrom the first moment that he
entered on his ministry. Never did more gracious words proceedfrom the lips
of man, than those which were uttered by him in his first public discourse at
Nazareth; insomuch, that “all who heard them bare him witness, and
wondered [Note:Luke 4:18-22.]:” yet, upon his reminding them of two events
in their history, the sending of the Prophet Elijah to be supported by a
Sidonian (a heathen), and not an Israelitish widow;and the healing of a
leprosy, by the Prophet Elisha, in the person of Naaman, a Syrian, and not of
any of the lepers that were in Israel; they were instantly fired with such
indignation and wrath, that “they thrust him out of the city, and led him to
the brow of the hill whereontheir city was built, that they might casthim
down headlong,” and destroy him [Note:Luke 4:25-29.]. Now, whatwas there
in his discourse to produce so instantaneous a change? The Jews considered
themselves as exclusively the objects of God’s regard; and they could not
endure the thought that he should have mercy in reserve for the Gentiles: and
the suggestionofthis was in their minds an evil worthy of death. Again: when
our blessedLord wrought miracles in confirmation of his word, many, instead
of yielding to conviction, took occasion, from the very works which they could
not but acknowledgeto be miraculous, to accuse him of a confederacywith
the devil: and, in the very passagebefore us, they made his restoring a man to
sight on the Sabbath-day a ground rather of accusationagainsthim, as a
sinner, than of acknowledging him to be, what he really was, the true Messiah.
And to his latesthour they evinced the same spirit, calling out for a sentence
of death againsthim; when his very Judge declaredhim innocent, and not a
person upon earth could be found to convict him of the slightestsin. Nor was
it the mere populace who thus persecutedhim: they were only instruments in
the hands of their superiors: it was the act of the Scribes and Pharisees, andof
all who presided in their nation, whether in the EcclesiasticalorCivil
department: and this shewedhow, by his ministry, their hypocrisy was
detected:and that, in the midst of all their pretended piety, they were decided
enemies to God in their hearts.]
2. In the whole of the apostolic age—
[The preaching of his name was productive of the very same effectas his
personalministry had produced. It was universally “to the Jews a stumbling-

block, and unto the Greeks foolishness[Note:1 Corinthians 1:23.].” If we
exceptthe instance of the Saviour himself, there never existed, from the
foundation of the world, such a contestas that which was maintained by the
Apostle Paul; he doing every thing that man could do, and suffering every
thing that man could suffer, for the salvation of a perishing world; and they,
whether Jews orGentiles, uniformly and universally seeking his destruction.
The same treatment was shewn to all the Apostles, and to all the followers of
Christ, in proportion as they, by their activity and zeal, drew the attention of
those to whom they ministered; insomuch that, with the exception of John, not
one of the Apostles was sufferedto die a natural death.
On the other hand, there were many to whom the mystery of the Gospelwas
“the wisdom of God and the power of God [Note:1 Corinthians 1:24.].” In all
its provisions they beheld an excellencyand glory: and they found, by
experience, that it was “the powerof God to the salvation of their souls [Note:
Romans 1:16.].” And who were they that thus displayed its energy? Were they
the great, the wise, the moral? No: “ye see your calling,” says St. Paul, “how
that not many wise men after the flesh, not many mighty, not many noble, are
called: but God hath chosenthe foolish things of the world to confound the
wise;and God hath chosenthe weak things of the world, to confound the
things which are mighty; and base things of the world, and things which are
despised, hath God chosen, yea, and things which are not, to bring to nought
things that are; that no flesh should glory in his presence [Note:1 Corinthians
1:26-29.]:” so fully did the Gospelanswerthe end predicted by the prophet;
“Go, and tell this people, Hear ye indeed, but understand not; and see ye
indeed, but perceive not. Make the heart of this people fat, and make their
ears heavy, and shut their eyes;lestthey see with their eyes, and hear with
their ears, and understand with their heart, and convert, and be healed[Note:
Isaiah6:9-10.].”]
3. At the presenthour—
[No where is Christ faithfully preached, but “a division” is made among the
people: and in all the families where his truth prevails, “a sword” is
introduced, even amongst the nearestand dearestrelatives [Note:Matthew
10:34-36 and Luke 12:51-53.]. No cautionin the preacherwill suffice to abate

the enmity of the heart againstGod. Only let Christ be exalted, and some will
call the preacheran enthusiastand deceiver, whilst others will “regardhim as
an angel of God, or even as Christ Jesus himself [Note: Galatians 4:14-15.].”
The very same word is still, as in the days of old, “a savour of life to the
salvationof some, and a savour of death to the condemnation of others [Note:
2 Corinthians 2:16.].” And so far are the admired characters ofthe world
from being most favourable to the truth, that even “publicans and harlots
enter into heaven before them:” so true is it still, as in the days of old, that
“the last are first, and the first last.”]
And now let me address myself,
1. To those who are unconscious oftheir own blindness—
[This was the state of the Pharisees, to whom our Lord addressedthe words of
my text. Perceiving that he had in his mind a reference to them, they
confidently and indignantly asked, “Are we blind also?” But our blessedLord
told them that their conceitonly tended to enhance and aggravate their guilt.
If they had, indeed, never been favoured with means of instruction, they
would have had the less to answerfor: but, in proportion as they supposed
themselves already informed, they shewedtheir impiety in rejecting him
[Note:ver. 40, 41.]. Now this is the very caution which I would give to you:
The more confident you are that you are already in possessionof the truth, the
more you make it manifest that “Satanhath blinded your eyes:” for to make
you rejectChrist, is the work in which that subtle adversaryis incessantly
engaged[Note:2 Corinthians 4:4; 2 Corinthians 4:6.]. O! learn this
humiliating truth, that you “are wretched, and miserable, and poor, and
blind, and naked;” and you will then have no difficulty in discovering the
excellencyof Christ, who offers to you “goldtried in the fire, that you may be
rich; and eye-salve, that you may see;and raiment, that you may be clothed,
and that the shame of your nakedness maynot appear [Note:Revelation
3:18.].” Only resemble the man who was willing and desirous to believe, and
Christ will soonmake himself known to you, in all his excellency, and in all his
glory [Note: ver. 35–38.].]
To those who are willing to be taught of God—

[The docility of a little child is one of the choicestgifts that can possibly be
bestowedupon you. It is a certain prelude to divine instruction, and the best
preparative for all the blessings of the Gospel. You need not be discouragedat
the thought of your own weakness:for “whatGod has hid from the wise and
prudent, it is his delight to reveal to babes [Note: Matthew 11:25-26.].”“The
wise he will leave to be takenin their own craftiness [Note:Isaiah29:14. with
1 Cor. 19, 20.]:” but the more you are “a fool” in your own estimation, the
more certainly and effectually shall you be made truly wise [Note: 1
Corinthians 3:18-20.]. The Holy Spirit is promised to you, as “a Spirit of
wisdom and revelationin the knowledge ofChrist [Note:Ephesians 1:17-
18.]:” and though the Gospelmust everremain to you an unfathomable
mystery, you shall have such an insight into it as no unenlightened man can
have [Note:Matthew 13:11.], and by means of it be “guided safelyinto the
way of peace.”]
Copyright Statement
Bibliography
Simeon, Charles. "Commentary on John 9:39". Charles Simeon's Horae
Homileticae. https:https://www.studylight.org/commentaries/shh/john-9.html.
1832.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
John 9:39. An Oxymoron, to which Jesus (comp. 1 Corinthians 1:18 ff.),
seeing at His feet the man born blind, and now endued not only with bodily,
but also with spiritual sight, gives utterance with profound emotion,

JESUS REVEALS SPIRITUAL TRUTHS THROUGH PARABLES

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