His Word Today

“For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.” (John 10:17-18)

When we read the Gospel accounts of Jesus’ crucifixion, it is easy to think that He was, or could have been, simply a passive participant in everything which occurred during His trial, scourging, humiliation, crucifixion, death and resurrection. John 10:17-18 indicates otherwise.

In this text, Jesus emphatically says three times that he lays down His life. Note the principle of repetition, To lay down (τίθημι; tithemi) literally means to remove or deposit. In this context, it refers to Jesus sacrificially dying on behalf of the elect. It is because of His sacrificial obedience, that the Father has a special love for the Son.

While Jesus states three times in today’s text that He lays down His life, He repeats that He also will take it up again. To take it up again (λαμβάνω; lambano) means to receive, to take hold or to grab. Jesus will sovereignly and actively take back His life at the resurrection which He voluntarily relinquished at the crucifixion. In brief, Jesus was in sovereign control of His circumstances and in perfect submission to His Father.

Dr. R. C. Sproul explains, “In John 10:17, Jesus notes that the Father loves Him because He lays down His life. Here we see a glimpse of the eternal and reciprocal love between the Father and the Son. The Son loves His Father so much that He is willing to accept the charge to surrender His life for His people, and the Father loves the Son so much that He gives Him this charge for the sake of the Son’s final glory (see 8:54; 12:27–32). Commentators also note that we should read John 10:17 as having a purpose clause: Jesus laid down His life in order to take it up again. He died in order to rise again, for without the resurrection, the crucifixion accomplishes nothing. Christ had to rise again for our justification (Rom. 4:23–25).”

Dr. Sproul continues by saying, “The willingness of the Father to send His Son is paralleled by the Son’s willingness to die. Although wicked men certainly played a part in the crucifixion of Jesus (Acts 4:27–28), they did not force death upon Him. He died under His own authority, allowing others to kill Him. At no point in our Lord’s passion was He not in control of its events. His death was no accident of history but was the accomplishment of the divine will.”

John Calvin comments, Christ “does not die by constraint, but offers himself willingly for the salvation of his flock.”

Therefore, as believers in Christ, our lives are to be lived in gratitude for not only who Jesus is, but also for what Jesus historically accomplished on the bloody cross and in the empty tomb.

Soli deo Gloria!

 

 

 

“I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep. And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd.” (John 10:14-16).

Once again, let me remind you that when repetition occurs within Scripture it is placed there for emphasis. As my previous sentence is intended to stress a subject’s importance through reminder, so also what Jesus says in John 10:14-16 is intended to remind us of the importance of He being the good shepherd.

Jesus says a second time that He eternally exists as the good shepherd. He involves what has become the familiar phrase “I am” (ἐγώ εἰμί; ego eimi) to indicate that He is not only the good shepherd but He is also the self-existent God of the universe. As both, He eternally watches over His sheep by protecting them and leading them like a shepherd.

Not only does Jesus protect and lead us but He says He also knows us. This knowledge or understanding is a present and active knowledge. It is not just knowing about someone (Romans 1:21) but rather having intimate knowledge with someone. Jesus compares this intimate knowledge of His sheep with the intimate knowledge God the Father has with God the Son and God the Son has with God the Father.

One commentator explains, “Today’s passage expands on that picture of intimacy. Jesus tells us that He is the true and good shepherd who knows His sheep (vv. 14–15). Jesus is not an aloof leader or distant figure who is barely aware of His people. Instead, our Good Shepherd knows us by name and with an intimacy that parallels His knowledge of the Father and the Father’s knowledge of Him. No one, not even we ourselves, knows us better than Christ does. And just think of what a marvelous thing that is. Jesus knows us far better than we know ourselves, including the worst parts of us—and He still loves us.”

There are parts of my life that very few people are aware of, and some portions only my wife knows about. Then there are those very intimate categories of which only I am aware and am reluctant to share. I am sure you can also identify with me that there are portions of your life that you want to keep a secret. The embarrassing parts or the weak areas where temptation occurs most frequently. Jesus intimately knows everything about each one of us. In spite of this, He eternally loves as His sheep.

It is also within this portion of John 10 that Jesus indicates that not only are Jewish people part of His sheepfold, but also Gentiles. How encouraging is that? Jewish and Gentile sheep will hear and respond to Jesus’ call to believe, as John 10:16 indicates. Jesus possesses sheep among Gentile nations and when the Gospel is proclaimed these elect join the visible flock—the church. As one pastor writes, “Divine election makes one a sheep, and the elect show that they have been chosen by hearing the gospel and following Christ.”

John Calvin writes, “How is it that the Father knows His Son? Christ simply declares that, so far as He is the bond of our union with God, He is placed between Him and us; as if He had said that it is not more possible for Him to forget us, than we should be rejected or disregarded by the Father. As the same time, He demands the duty which we mutually owe to Him, because as He employs all the power which He has received from the Father for our protection, so He wishes that we should be obedient and devoted to Him as He is wholly devoted to His Father, and refers everything to Him.”

As Jesus was devoted to save us as our good shepherd, may we resolve to serve Him as His redeemed sheep.

Soli deo Gloria!

“I am the good shepherd. The good shepherd lays down his life for the sheep. He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them. He flees because he is a hired hand and cares nothing for the sheep.” (John 10:11-13)

On the heels of declaring that He is the door of the sheep, Jesus then declared Himself to be the Good Shepherd. This is the fourth of seven recorded statements found in the Gospel of John which depict Jesus’s deity. The first was “I am the Bread of Life” (John 6:35). The second was “I am the Light of the World” (John 8:12). The third was “I am the door of the sheep” (John 10:7-9). Again, Jesus uses the significant phrase “I Am” (ἐγώ εἰμί; ego eimi) to indicate that He presently and actively exists as Yahweh Incarnate.

The Shepherd metaphor is one of the most familiar in the Scriptures. In the Old Testament, God is called the Shepherd of His people (Psalm. 23:1; 80:1–2; Ecclesiastes 12:11; Isaiah 40:11; Jeremiah 31:10). As such, Jesus is the Good Shepherd to His people, and He came to give His life for their benefit (cf. John 10:14, 17–18; Galatians 1:4; Ephesians 5:2, 25; Hebrews 9:14). The New Testament also identifies Jesus as the “Great Shepherd” (Hebrews 13:20–21) and “the Chief Shepherd” (1 Peter 5:4).

In announcing that He is the good shepherd, in contrast to the false shepherds in Israel’s history who Jesus compared to thieves and robbers (John 10:7-10), Jesus lays down his life for the sheep. Jesus will willingly go to the cross on behalf of the sheep or the elect. This is a direct statement affirming substitutionary atonement (2 Corinthians 5:21).

Jesus act of laying down His life for the sheep is in direct contrast to those so-called spiritual leaders, in Jesus’ day and in ours, who are compared to a hired hand. The hired hand does not have the same commitment, or love, for the sheep as does the Shepherd.

Dr. John Walvoord provides excellent insight into this particular text when he writes, “In contrast with the Good Shepherd, who owns, cares, feeds, protects, and dies for His sheep, the one who works for wages—the hired hand—does not have the same commitment. He is interested in making money and in self-preservation. If a wolf attacks (harpazei, lit., “snatches away”; cf. this same verb in v. 28), he runs away and his selfishness causes the flock to be scattered. Obviously he cares nothing for the sheep.”

Israel had many pseudo prophets, ungodly kings, and false messiahs. The flock of God suffered constantly from their abuse (Jeremiah 10:21–22; 12:10; Zechariah 11:4–17). The church today suffers from the same such abuse by pseudo shepherds, or pastors, who care nothing for the flock except what they can receive from them. This ought not to be but unfortunately is at too many churches in which too believers are hurt by too many false leaders.

Dr. R. C. Sproul writes, “The depth of our Savior’s love is seen in His willingness to die for us. As the Good Shepherd, He lays down His life for us (v. 11). Ancient shepherds might, in the course of defending their flocks from predators, end up dying, but when it happened it was an accident. Shepherds did not go to their flocks every day with the intention of dying for them. But Jesus came with the express purpose of dying in place of His sheep. And note that He dies only for His sheep. He does not lay down His life for other flocks, but only for His own. His atonement is for His people alone, and it guarantees their redemption. Ezekiel 34:11–24 prophesied that the Lord God Himself would come as the messianic king and shepherd to redeem His people and provide for all their needs. John 10 helps us understand that the means by which He does this is by taking on a human nature and, as a man, suffering and dying in place of other men and women.”

Thank you Lord for being our Good Shepherd. Thank you for laying down your life for your sheep. Thank you that you are not a hired hand who does not care for the sheep. Thank you for graciously calling us into the fold.

Soli deo Gloria!

 

 

 

So Jesus again said to them, “Truly, truly, I say to you, I am the door of the sheep. All who came before me are thieves and robbers, but the sheep did not listen to them. I am the door. If anyone enters by me, he will be saved and will go in and out and find pasture. The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly.” (John 10:7-10).

Beginning in John 10:7, Jesus utters the third of seven recorded statements found in the Gospel of John  which depict His deity. The first was “I am the Bread of Life” (John 6:35). The second was “I am the Light of the World (John 8:12). The third is “I am the door of the sheep.”

As we have already noted in John 10:1-6, Jesus uses the phrase “truly, truly” in order to place great emphasis on what He is about to say. It is at this point that He announces to the people in general, and the Pharisees in particular, that He is the door belonging to the sheep. What exactly does Jesus mean by using this metaphor of a door?

The word door (θύρα; thyra) refers to an entrance or a doorway. Jesus uses it figuratively in John 10:7 to refer to Himself as the only means of access to salvation. He repeats Himself in John 10:9. In both instances, Jesus uses the present active phrase ἐγώ, εἰμί (ego eimi) to indicate the He is the eternally self-existent Lord of heaven and earth who is known as Yahweh. There can be no misunderstanding that Jesus is personally declaring that He is God.

Dr. John Walvoord explains that, “Jesus then developed the shepherd/sheep figure of speech in another way. After a shepherd’s flock has been separated from the other sheep, he takes them to pasture. Near the pasture is an enclosure for the sheep. The shepherd takes his place in the doorway or entrance and functions as a door or gate. The sheep can go out to the pasture in front of the enclosure, or if afraid, they can retreat into the security of the enclosure. The spiritual meaning is that Jesus is the only Gate by which people can enter into God’s provision for them.”

In referring to those who came before Him as thieves and robbers, Jesus was referring to past and present spiritual leaders who endeavored to lead the people of God astray. They were those leaders of Israel who did not care for the spiritual good of the people but rather only for themselves. By contrast, Jesus alone provides security for His flock from these enemies of  God’s people.

Rather than those who come only to steal, kill and destroy, Jesus came that His sheep may have an exceptional life. This entails a life in which the sinner is not only saved from the penalty of sin, but also from the power of sin and eventually from the presence of sin.

Dr. John MacArthur writes, “These two verses (John 10:9-10) are a proverbial way of insisting that belief in Jesus as the Messiah and Son of God is the only way of being “saved” from sin and hell and receiving eternal life. Only Jesus Christ is the one true source for the knowledge of God and the one basis for spiritual security.”

Pastor Burk Parsons states, “The sheepfold provides security for the sheep, and in verses 7–10, Jesus draws on this image to teach us about Himself. He tells us that He is the “door of the sheep” (v. 7). He is the one point of access to eternal safety and security. Only He is the gateway to pasture, to the sustenance of eternal life (v. 9). He is not like those false religious leaders who sneak into the sheepfold in order to destroy the sheep, but He is the gateway to abundant life (v. 10).”

Take time today to thank the Lord Jesus for being your source of security because He alone provides access to God the Father.

Soli deo Gloria!

 

 

 

 

 

“Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber. But he who enters by the door is the shepherd of the sheep. To him the gatekeeper opens. The sheep hear his voice, and he calls his own sheep by name and leads them out. When he has brought out all his own, he goes before them, and the sheep follow him, for they know his voice. A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers. This figure of speech Jesus used with them, but they did not understand what he was saying to them.” (John 10:1-6)

What are some of the characteristics of a true and faithful shepherd? The qualities which a literal shepherd of sheep in ancient and present Israel certainly apply to the Lord Jesus Christ and His relationship to his followers or disciples. In the immediate aftermath of healing a man born blind in John 9, and the dialogue which followed with the unbelieving Jewish religious leaders known as the Pharisees, Jesus shared a parable in John 10:1-21 regarding a typical or faithful shepherd and his relationship to his sheep. One of the most significant characteristics of the shepherd was being a guardian and protector of the sheep.

First, true shepherd enters by the gate to the sheepfold and not by another way, as would a thief or a robber. Jesus said, “But he who enters by the door is the shepherd of the sheep. To him the gatekeeper opens.” Jesus is the true shepherd of believing sinners.

Second, the sheep know the voice of the shepherd. “The sheep hear his voice, and he calls his own sheep by name and leads them out. When he has brought out all his own, he goes before them, and the sheep follow him, for they know his voice. A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers.” We follow and hear the voice of the Lord when we obey His Word.

Third, the shepherd knows each sheep by name. “The sheep hear his voice, and he calls his own sheep by name and leads them out.” It is commonly said that shepherds customarily knew each of their sheep by name. In the Old Testament, God called his special ones, his closest servants, “by name” (Exodus 33:12, 17; cf. Isaiah 43:1).”

Fourth, the shepherds leads (Numbers 27:15-17; 2 Samuel 5:1-2) the sheep by being in front of the sheep rather than driving the sheep from behind. “The sheep hear his voice, and he calls his own sheep by name and leads them out. When he has brought out all his own, he goes before them, and the sheep follow him, for they know his voice.”

What is true of literal shepherds is also true of our spiritual shepherd: the Lord Jesus Christ. He is the true Shepherd and Savior of our souls. His voice, or word, we are to follow and obey. He knows each of us by name as indicative of a personal Lord and Savior. Jesus also leads us and we are called by God to follow Him.

How ironic that the religious leaders display that Jesus is not their shepherd, and they conversely are not His sheep, by the Apostle John’s comment in John 10:6: “This figure of speech Jesus used with them, but they did not understand what he was saying to them.”

Pastor Burk Parsons concludes by explaining that, “The full biblical picture the Lord paints for us is that of a Shepherd-Warrior who cares for His sheep, lovingly disciplines His sheep, rescues His sheep, and protects His sheep from themselves and from their enemies. This is why Jesus calls Himself the Great Shepherd, and He does not drive His sheep with a whip from behind but calls His sheep by name and leads them into green pastures. For He is the author, the pioneer, and the captain of our faith who goes before us, even laying down His life for His sheep, and He is the finisher of our faith who protects and preserves us to the end.”

The hymn, Savior Like a Shepherd Lead Us, is most appropriate to remember at this time. Based on John 10:2-4, it was written in 1836 by Dorothy A. Thrupp.

Savior, like a shepherd lead us, much we need Thy tender care;
In Thy pleasant pastures feed us, for our use Thy folds prepare.
Blessed Jesus, blessed Jesus! Thou hast bought us, Thine we are.
Blessed Jesus, blessed Jesus! Thou hast bought us, Thine we are.

We are Thine, Thou dost befriend us, be the Guardian of our way;
Keep Thy flock, from sin defend us, seek us when we go astray.
Blessed Jesus, blessed Jesus! Hear, O hear us when we pray.
Blessed Jesus, blessed Jesus! Hear, O hear us when we pray.

Thou hast promised to receive us, poor and sinful though we be;
Thou hast mercy to relieve us, grace to cleanse and pow’r to free.
Blessed Jesus, blessed Jesus! We will early turn to Thee.
Blessed Jesus, blessed Jesus! We will early turn to Thee.

Early let us seek Thy favor, early let us do Thy will;
Blessed Lord and only Savior, with Thy love our bosoms fill.
Blessed Jesus, blessed Jesus! Thou hast loved us, love us still.
Blessed Jesus, blessed Jesus! Thou hast loved us, love us still.

Soli deo Gloria!

 

“Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber. But he who enters by the door is the shepherd of the sheep. To him the gatekeeper opens. The sheep hear his voice, and he calls his own sheep by name and leads them out. When he has brought out all his own, he goes before them, and the sheep follow him, for they know his voice. A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers. This figure of speech Jesus used with them, but they did not understand what he was saying to them.” (John 10:1-6)

The immediate question that should come to mind is exactly to whom is Jesus speaking? His statements occur within the same preceding and immediate context of Jesus’ healing of the man born blind and the subsequent debate with the Pharisees. This is important for us to know because Jesus begins His discourse on being the door and the good shepherd with the words “truly, truly.”

As we have observed in previous articles, repetitious statements in the Scriptures are placed in the text for emphasis. John’s record of Jesus’ statements carry particular importance regarding who He is and what He will do on behalf of His people who He calls “sheep.”

The word “truly” comes from the Greek word ἀμήν from which we derive our English word Amen. The word means an affirmation that something is true and indeed real in the sight of God. To repeat the word emphasizes the importance of what Jesus is going to say and how true it truly is.

The text begins by Jesus saying, ““Truly, truly, I say to you.” Jesus is invoking His own authority in speaking and giving revelation about Himself. He does so because He is God and has the privilege and power to do so.

It should be noted that the pronoun “you” is in the plural form. Jesus could be speaking to not only the man born blind but also to the common people along with His disciples.

However, John 10:6 gives us a greater insight as to whom Jesus is addressing. The verse says, “This figure of speech Jesus used with them, but they did not understand what he was saying to them.” Both pronouns “them” and “they” are also in the plural form. It is therefore reasonable to assume that these are the same people Jesus begins speaking to in vs. 1. The only thing said about these people is that “they did not understand what he was saying to them.” While this statement could refer to the common people who initially questioned the blind man, it makes more sense to understand that Jesus is speaking to the Pharisees.

Consider the contrasts Jesus provides in using the sustained metaphor of a shepherd and his sheep. He identifies some people as thieves, robbers and strangers. He then refers to the shepherd of the sheep. It is he to whom the sheep will follow because he calls his own sheep by name and leads them out of the sheepfold or enclosure.

Dr. John MacArthur explains that, “Jesus spoke in vv. 1–30 using a sustained metaphor based on first-century sheep ranching. The sheep were kept in a pen, which had a gate through which the sheep entered and left. The shepherd engaged a “gatekeeper” (v. 3) or “hired hand” (v. 12) as an under-shepherd to guard the gate. The shepherd entered through that gate. He whose interest was stealing or wounding the sheep would choose another way to attempt entrance. The words of Ezekiel 34 most likely form the background to Jesus’ teaching since God decried the false shepherds of Israel (i.e., the spiritual leaders of the nation) for not caring properly for the flock of Israel (i.e., the nation). The Gospels themselves contain extensive sheep/shepherd imagery (see Matthew 9:36; Mark 6:34; 14:27; Luke 15:1–7).

As in Jesus’ day, there are many false teachers who present themselves as shepherds of the sheep or pastors of the people of God. However, they are in reality spiritual thieves, robbers and strangers. We need to be discerning as to the true nature of these charlatans or imposters. They truly do not care for the people of God but rather only themselves and the fulfillment of their various sinful appetites.

One way of identifying such false teachers or false shepherds is by observing what or who they emphasize. Do they speak of themselves or do they point the congregation to Jesus Christ? Do they seek to dominate what the congregation does or does not do? Do they place themselves as the final authority rather than the Word of God? Do they have a teachable spirit or are the condemning of everyone who disagrees with them and their ideas?

Important questions to consider in discerning whether you, or someone you know, are under the ministry of a false teacher or shepherd. More to come.

Soli deo Gloria!

“If this man were not from God, he could do nothing.” They answered him, “You were born in utter sin, and would you teach us?” And they cast him out. Jesus heard that they had cast him out, and having found him he said, “Do you believe in the Son of Man?” He answered, “And who is he, sir, that I may believe in him?” Jesus said to him, “You have seen him, and it is he who is speaking to you.” He said, “Lord, I believe,” and he worshiped him. Jesus said, “For judgment I came into this world, that those who do not see may see, and those who see may become blind.” Some of the Pharisees near him heard these things, and said to him, “Are we also blind?” Jesus said to them, “If you were blind, you would have no guilt; but now that you say, ‘We see,’ your guilt remains.” (John 9:33-41).

It has been quite a journey for a man who was born blind and now is able to see. The Apostle John records in John 9 a passage which began with a question about the relationship between suffering and sin, Jesus healing of the man resulting in the man testifying of the miracle and eventually defending Jesus as the One, True Messiah before the religious hypocrites of the day.

One thing remains: and this is for the man who now can see to meet the One who not only gave him physical sight but who alone provides spiritual sight to those blinded by their sin.

Following his defense of Jesus, the Pharisees condemn the man and cast him out of the synagogue. They socially and religiously purge themselves of this one who has so boldly spoke in defense of Jesus Christ. One commentator explains that, “despite the proper Jewish argument he gave in 9:31–33, the authorities expel this man on the premise that he was born in sin—which the reader knows to be false (9:2–3). How formal excommunications were in this period is unclear, but he is certainly expelled from participating in the local center of religious life.”

However, the man will come to worship the One, True God in spirit and in truth. Jesus, after hearing that the Pharisees had excommunicated him, seeks out the man born blind and upon finding him asks “Do you believe in the Son of Man?” This Messianic title was Jesus’ most frequent self-designation and refers us to Daniel 7.

The man responds, “And who is he, sir, that I may believe in him?” The man is not simply stating about acknowledging the existence of the Son of Man, but rather wants to commit, depend, trust and worship. Jesus says, “You have seen him, and it is he who is speaking to you.” He said, “Lord, I believe,” and he worshiped him.” The man’s healing is now complete. He can see both physically and spiritually. He is a man who can see both with his eyes and with his soul. The blindness which dominated his life has vanished.

However, contrast this with the blindness which conspicuously remains in the Pharisees. The irony is that those who profess to see most clearly are those who are blind most severely and completely.

The text concludes, “Jesus said, “For judgment I came into this world, that those who do not see may see, and those who see may become blind.” Some of the Pharisees near him heard these things, and said to him, “Are we also blind?” Jesus said to them, “If you were blind, you would have no guilt; but now that you say, ‘We see,’ your guilt remains.”

Dr. John MacArthur states, “Not that his (Jesus’) purpose was to condemn, but rather to save (12:47; Luke 19:10); saving some, nevertheless, involves condemning others (see notes on John 3:16, 18). The last part of this verse is taken from Isaiah 6:10; 42:19 (cf. Mark 4:12).Those who do not see refers to those who know they are in spiritual darkness while the statement “those who see” ironically refers to those who think they are in the light, but are not (cf. Mark 2:17; Luke 5:31).”

Pastor Burk Parsons explains, “We see, then, an ironic contrast between two groups of people. Some people are born blind and know they are blind. Jesus is quite willing to open the eyes of these individuals, not merely physically, but spiritually, so that they may see and believe. The man born blind represents these individuals. Others, however, think that they can see, not only physically but spiritually. The Pharisees, who are actually blind to the things of God, represent this second group. Jesus came into the world for judgment, to give sight to the blind and to show how blind are those who trust in themselves spiritually. This is not at odds with His purpose to bring salvation (3:17) but is its secondary and necessary result. Condemnation attends salvation—those who reject the dazzling light of Jesus as He is offered in the gospel are blinded to the things of God by His glory. John Calvin comments, “Since Christ is, by his own nature, the light of the world (John 8:12), it is an accidental result, that some are made blind by his coming.”

There is an old English proverb attributed in 1546 to a John Heywood which says, “There Are None So Blind As Those Who Will Not See.” It resembles Jeremiah 5:21 which says, “Hear this, O foolish and senseless people, who have eyes, but see not, who have ears, but hear not.” The full content of Heywood’s quotation is “There are none so blind as those who will not see. The most deluded people are those who choose to ignore what they already know”.

May we live today in the light of the glorious truth of the Gospel of Jesus Christ. May we live and speak as people who once were blind, but now can see.

Soli deo Gloria!

 

“And they reviled him, saying, “You are his disciple, but we are disciples of Moses. We know that God has spoken to Moses, but as for this man, we do not know where he comes from.” The man answered, “Why, this is an amazing thing! You do not know where he comes from, and yet he opened my eyes. We know that God does not listen to sinners, but if anyone is a worshiper of God and does his will, God listens to him. Never since the world began has it been heard that anyone opened the eyes of a man born blind. If this man were not from God, he could do nothing.” (John 9:28-33).

John 9:28 says, “And they reviled him, saying, “You are his disciple, but we are disciples of Moses. We know that God has spoken to Moses, but as for this man, we do not know where he comes from.”

The word in the Greek for revile (λοιδορέω; loidoreo) means to abuse, to slander, and to strongly insult. Within the grammatical context, the Pharisees revile the man born blind who Jesus had healed. They did so with their entire being. They did so intellectually, emotionally and willfully. They did not do this ignorantly. Certainly, they were ignorant of who Jesus was and is, but they were not ignorant of what they were doing in speaking so insultingly to the healed man.

Part of their reviling included their condescending speech to their fellow Jew. They said, “You are his disciple, but we are disciples of Moses. We know that God has spoken to Moses, but as for this man, we do not know where he comes from.”

Dr. John MacArthur states, “At this point, the meeting degenerated into a shouting match of insults. The healed man’s wit had exposed the bias of his inquisitors. As far as the authorities were concerned, the conflict between Jesus and Moses was irreconcilable. If the healed man defended Jesus, then such defense could only mean that he was Jesus’ disciple.”

Therefore, if the former blind man was Jesus’ disciple he was not worthy, in the Pharisees estimation, of either their time or attention. He was to be shunned and attacked as they endeavored to shun and attack Jesus.

However, the now physically seeing man displays an even greater sight and vision of soul. He displays an understanding of biblical truth and consistent logic which the religious leaders, for all of their ostentatious and outward display of religious righteousness, cannot begin to fathom. He says, ““Why, this is an amazing thing! You do not know where he comes from, and yet he opened my eyes. We know that God does not listen to sinners, but if anyone is a worshiper of God and does his will, God listens to him. Never since the world began has it been heard that anyone opened the eyes of a man born blind. If this man were not from God, he could do nothing.”

The nameless man echoes the words of the Pharisee Nicodemas from John 3. “Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. This man came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.” (John 3:1-2).

One commentator explains that, “Miracles were not unknown to first-century Jews, for they had the Old Testament Scriptures to tell them about the wonders associated with the work of prophets such as Moses, Elijah, and Elisha (for example, Ex. 14; 1 Kings 18; 2 Kings 6:1–7). So, the simple fact that Jesus performed miracles did not in itself distinguish Him from others who came before Him. What did set Him apart was the kind of miracles He did. First and foremost, our Lord’s exorcisms distinguished Him from other prophets, for the ministry of Jesus was characterized by supernatural conflict: the kingdom of God was manifest as He cast out demons (Luke 11:20). But our Lord’s healing of the blind man also set Him apart, for there are very few instances of blind people receiving their sight in the Old Testament. Moreover, the healing of the blind was prophesied as a sign of the messianic age (Isa. 42:1–9). So, Jesus’ opening of the eyes of the blind was a proof of His messianic office.”

“That seems to be at least one reason why, in today’s passage, the man born blind insists that Jesus has been sent by God (John 9:32–33). Before Jesus came, some people who became blind during their lives were healed, but no one who had been born blind received sight. Thus, His healing of the man born blind proves His divine authority and points to His messianic anointing. The man may not have fully understood Jesus’ identity when he was first healed, but he knows enough that the miracle he experienced means that Jesus cannot be an emissary of Satan. God would by no means answer the prayers of Jesus and give Him such re-creative power if He were the devil’s servant (v. 31).”

Do not be intimidated by people who present themselves as super-spiritual. They may outwardly appear to have it all together, like the Pharisees, but rather consider the conduct of their lives, the attitudes of their hearts, and the speech which proceeds from their mouths.

I Peter 3:9 says, “Do not repay evil for evil or reviling for reviling, but on the contrary, bless, for to this you were called, that you may obtain a blessing.”

You may have been, or will be, insulted for the name of Jesus Christ. Like the man born blind, do not repay evil for evil or reviling for reviling. Rather, bless that you may obtain a blessing from God.

Soli deo Gloria!  

 

“So for the second time they called the man who had been blind and said to him, “Give glory to God. We know that this man is a sinner.” He answered, “Whether he is a sinner I do not know. One thing I do know, that though I was blind, now I see.” They said to him, “What did he do to you? How did he open your eyes?” He answered them, “I have told you already, and you would not listen. Why do you want to hear it again? Do you also want to become his disciples?” (John 9:24-27).

Oh the obstinacy of unbelief! Obstinacy means stubbornness, determination, wrongheadedness, pigheadedness and/or inflexibility. It is the unwillingness to accept or believe what is real and true but rather to accept or believe what is a lie.

The obstinacy of unbelief is illustrated in John 9 by the Pharisees who refuse to accept and believe Jesus is the Messiah following His healing of the man born blind. They refuse to accept the cause and effect circumstances which are plainly before them. A man born blind is now to able see. That is indisputable.

What is at issue is whether Jesus, who healed him, was wrong in doing so because He performed this miracle on the Sabbath. The Pharisees, rather than give glory to God and accept and believe Jesus is the One, True God they should give glory to, refuse to do so.

Why? It is because Jesus does not fit their cause and effect philosophy within their legalistic works righteousness religion. For you see, Jesus healed the man born blind on the Sabbath. The Pharisees considered this act of healing, done on the Sabbath, as a breach of their long held tradition of ceasing from any activity on the Sabbath. Their misinterpretation of God’s Word would not allow them to either accept Jesus as God or rejoice in what He had done.

Compare this to the man born blind’s growing acceptance and faith in not only what Jesus had done but also Who He is. In response to the Pharisees accusation that Jesus is a sinner, the man replies, “Whether he is a sinner I do not know. One thing I do know, that though I was blind, now I see.”

The Pharisees once again interrogate the man hoping to find some inconsistency in his testimony of how Jesus healed him. They said to him, “What did he do to you? How did he open your eyes?”

The man consistently continues to give these people the same facts and concludes with a subtle criticism of their obstinacy of unbelief. He answered them, “I have told you already, and you would not listen. Why do you want to hear it again? Do you also want to become his disciples?”

Hardly! They do not want to follow Jesus. These religious leaders want to do whatever they can to kill Jesus (John 5:16). They do not want to praise Him for He exposes before them their obstinacy of unbelief in the One, True God in spite of the superficial religiosity. Rather, they follow their father, the devil (John 8:42-45).

What about the occasions when we perhaps have displayed our own obstinacy of unbelief? These are the times when we failed to trust, commit, depend and worship Jesus as our Lord and Savior. These are the times when we chose to dwell in the valley of doubt and despair rather than follow the Lord’s leading us through and out of the valley.

Unlike the man born blind at this point in his personal journey, who did not know whether Jesus was a sinner or not, we know Him to be the One, True God of heaven and earth along with being our Lord and Savior. May we ever trust Him as we follow Him.

Pray today for those you know who wallow in the obstinacy of unbelief. Pray that God would bring the light of the glorious truth of the Gospel and let it shine into their blind and darkened souls. Take time today to also thank and praise God for bringing sight to your blinded soul and giving you sight unto salvation.

Soli deo Gloria!