John 10:21

KJV

Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?

KJV (with Strong's)

Others {G243} said {G3004}, These {G5023} are {G2076} not {G3756} the words {G4487} of him that hath a devil {G1139}. Can {G3361}{G1410} a devil {G1140} open {G455} the eyes {G3788} of the blind {G5185}?

Complete Jewish Bible

Others said, “These are not the deeds of a man who is demonized — how can a demon open blind people’s eyes?”

Berean Standard Bible

But others replied, “These are not the words of a man possessed by a demon. Can a demon open the eyes of the blind?”

American Standard Version

Others said, These are not the sayings of one possessed with a demon. Can a demon open the eyes of the blind?

Commentary

### SUMMARY
John 10:21 captures a pivotal moment of division among those listening to Jesus, as some challenge the prevailing accusation that He is demon-possessed and mad. This verse highlights the logical inconsistency of attributing Jesus's benevolent, miraculous works—specifically the healing of the man born blind—to a demonic source, thereby presenting a compelling counter-argument for His divine origin and authority.

### CONTEXT
* **Literary Context:** This verse is situated within a broader discourse by Jesus in Jerusalem, likely during the Feast of Dedication, as indicated in [John 10:22](/john/10-22 "John 10:22 - Feast of Dedication"). Immediately preceding this, Jesus has declared Himself the [Good Shepherd](/john/10-11 "John 10:11 - Jesus, the Good Shepherd") and asserted His profound unity with the Father, proclaiming, "I and my Father are one" ([John 10:30](/john/10-30 "John 10:30 - Jesus and the Father are One")). These bold claims lead to a significant division among the Jews, with some accusing Him of being demon-possessed and mad ([John 10:19-20](/john/10-19-20 "John 10:19-20 - Division Over Jesus")). John 10:21 presents the reasoned counter-argument from a different segment of the crowd, who point to the undeniable evidence of His miracles, particularly the recent, highly publicized healing of the man born blind, detailed extensively in [John chapter 9](/john/9 "John 9 - The Healing of the Man Born Blind").
* **Historical & Cultural Context:** The setting is Jerusalem during the Feast of Dedication (Hanukkah), a celebration commemorating the rededication of the Temple after its desecration by Antiochus IV Epiphanes. This period was often marked by heightened messianic expectations and nationalistic fervor. The Jewish religious leaders and many people held strong beliefs about demon possession, viewing it as a sign of divine judgment or extreme sin. They also had clear expectations for the Messiah, often rooted in Old Testament prophecies. The idea that a demon could perform a miracle of healing, especially one as profound as restoring sight to the congenitally blind, would be utterly contradictory to their understanding of demonic nature, which was associated solely with destruction, deception, and affliction. Such a miracle was, in fact, associated with Messianic prophecy, making the argument presented in John 10:21 particularly potent.
* **Key Themes:** John 10:21 contributes significantly to several key themes within the Gospel of John. Firstly, it underscores the theme of **discernment and division** over Jesus's identity, as people are forced to confront the implications of His words and works, leading to polarized opinions, as seen in [John 7:43](/john/7-43 "John 7:43 - Division Among the People"). Secondly, it highlights the **testimony of miracles** as irrefutable evidence of Jesus's divine power and benevolent character. The healing of the blind man in [John 9](/john/9 "John 9 - The Man Born Blind") serves as a powerful demonstration that Jesus's power originates from God, not from evil. Thirdly, the verse emphasizes the **contrast between divine and demonic influence**. God's power brings light, healing, and restoration, while demonic influence brings darkness, bondage, and destruction. The rhetorical question posed by "others" implicitly asserts that the nature of Jesus's works is fundamentally incompatible with demonic activity, thereby affirming His divine authority and mission, a concept Jesus Himself articulates in [John 5:36](/john/5-36 "John 5:36 - The Works of Jesus as Testimony").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **devil (Greek, _daimonízomai'_ G1139 and _daimónion'_ G1140):** The KJV translates both G1139 (a verb, "hath a devil," meaning to be exercised by a demon) and G1140 (a noun, "a devil," referring to a demonic being) as "devil." The verb _daimonízomai_ describes the state of being demon-possessed, while the noun _daimónion_ refers to the evil spirit itself. In this context, the crowd is debating whether Jesus's actions stem from being controlled by an evil spirit or if the evil spirit itself could perform such a good work. Both terms underscore the Jewish understanding of malevolent supernatural entities that afflict humans, contrasting sharply with the benevolent power Jesus demonstrated.
* **open (Greek, _anoígō'_ G455):** This verb means "to open up," whether literally or figuratively. In the context of John 10:21, it refers specifically to the physical act of restoring sight to the blind. This act is presented as a definitive, undeniable miracle, an act of creation and restoration that directly counters the destructive nature attributed to demons. The choice of this word emphasizes the complete reversal of a natural disability.
* **blind (Greek, _typhlós'_ G5185):** This adjective describes someone who is opaque or blind, either physically or mentally. Here, it refers to the man born blind in [John chapter 9](/john/9 "John 9 - The Healing of the Man Born Blind"). The significance of this specific condition being healed is paramount, as it was considered an incurable affliction and a sign of Messianic activity when overcome. The term also carries a symbolic weight, often used in John to describe spiritual blindness, which Jesus also came to heal.

#### Verse Breakdown
* **"Others said":** This phrase immediately signals a dissenting voice within the crowd, a group distinct from those who had just accused Jesus of being demon-possessed and mad in the preceding verse ([John 10:20](/john/10-20 "John 10:20 - Accusations Against Jesus")). It indicates a thoughtful, discerning segment of the audience who were willing to consider the evidence.
* **"These are not the words of him that hath a devil.":** This is a direct rebuttal to the accusation that Jesus is demon-possessed. The "words" (Greek: _rhēma_) encompass not only what Jesus said (His teachings, His claims of being the Good Shepherd and one with the Father) but also the character and authority conveyed through them. The argument is that the nature of Jesus's discourse—its wisdom, truth, and benevolent intent—is fundamentally incompatible with the chaotic, deceptive, and destructive nature of one controlled by a demon.
* **"Can a devil open the eyes of the blind?":** This is a powerful rhetorical question that serves as the clinching argument. It appeals to common sense and their understanding of demonic activity. Demons inflict suffering and darkness; they do not bring about healing, light, and restoration, especially not a miracle as profound and unprecedented as restoring sight to someone born blind. The implied answer is a resounding "No," thereby affirming that Jesus's power must come from God.

#### Literary Devices
John 10:21 masterfully employs several literary techniques to convey its message. The most prominent is the **Rhetorical Question**, "Can a devil open the eyes of the blind?" This question is not posed to solicit information but to make a forceful assertion, guiding the audience to the undeniable conclusion that such a benevolent act could not originate from an evil source. This device effectively highlights the inherent **Contrast** or **Antithesis** between the destructive nature of demonic influence and the life-giving, restorative power demonstrated by Jesus. The "others" are essentially arguing by **Argument from Evidence** or **Argument from Works**, pointing to Jesus's undeniable miracle (the healing of the man born blind in [John 9](/john/9 "John 9 - The Healing of the Man Born Blind")) as irrefutable proof of His divine origin, directly countering the baseless accusations of demon possession. This stark juxtaposition of light and darkness, healing and affliction, underscores the profound spiritual battle at play and compels the listener to choose sides based on the visible fruit of Jesus's ministry.

### THEOLOGICAL AND THEMATIC CONNECTIONS
John 10:21 profoundly illustrates the theological truth that God's works are inherently good, restorative, and life-giving, standing in stark opposition to the destructive and deceptive nature of evil. The question posed by the "others" forces a critical discernment: if Jesus's actions bring light and healing, how can they be attributed to a source of darkness and affliction? This verse underscores the principle that the nature of one's works reveals the nature of their power source. Jesus's miracles, far from being mere displays of power, are tangible expressions of God's character—His compassion, His desire to heal, and His authority over all forms of darkness and disease. This theological distinction is crucial for understanding Jesus's identity as the Son of God, whose kingdom is characterized by righteousness, peace, and joy, not by the chaos and bondage associated with demonic influence.
* [Matthew 12:24-28](/matthew/12-24-28 "Matthew 12:24-28 - Jesus Accused of Casting Out Demons by Beelzebul")
* [Isaiah 35:5-6](/isaiah/35-5-6 "Isaiah 35:5-6 - Prophecy of Messianic Healing")
* [Luke 11:14-20](/luke/11-14-20 "Luke 11:14-20 - Jesus's Power Over Demons")

### REFLECTION AND APPLICATION
John 10:21 challenges us to engage in thoughtful discernment, particularly when confronted with conflicting claims about truth and authority. In a world saturated with diverse voices and ideologies, this verse calls us to evaluate claims not merely by rhetoric or accusation, but by the tangible "fruit" of actions and the inherent nature of the power at work. Jesus's ministry consistently brought life, healing, and freedom, demonstrating that His power originates from God, the source of all good, and not from any dark influence. For believers, this serves as a powerful reminder to trust in the evidence of God's transforming work in the world and in individual lives. It encourages us to look beyond superficial judgments and to recognize that genuine spiritual power is always redemptive and life-giving, illuminating both physical and spiritual blindness. We are called to align ourselves with the truth that brings light and liberation, rather than succumbing to the darkness of cynicism or unfounded accusations.

#### Questions for Reflection
* **How do we discern truth in a world filled with conflicting claims and accusations, much like the crowd in John 10?**
* **What "fruit" or evidence do we see in Jesus's life, teachings, and the ongoing work of His Spirit that affirms His divine nature and benevolent purpose?**
* **In what areas of our lives might we be experiencing a form of "blindness"—spiritual, emotional, or intellectual—and how can we invite Jesus, the Light of the World, to open our eyes?**

### FAQ
**Why was opening the eyes of the blind considered such a significant miracle, particularly in relation to the Messiah?**

Answer: The healing of the blind, especially those born blind, was considered an extraordinary miracle, unparalleled in recorded Jewish history prior to Jesus. It was seen as a distinct sign of the Messiah, fulfilling Old Testament prophecies such as [Isaiah 35:5](/isaiah/35-5 "Isaiah 35:5 - The Eyes of the Blind Shall Be Opened") which states, "Then the eyes of the blind shall be opened." This miracle demonstrated not only divine power over a seemingly incurable physical condition but also symbolized the Messiah's role in bringing spiritual enlightenment and truth to a spiritually blind world. For a demon to perform such a benevolent, life-giving act was unthinkable within the Jewish worldview, making the "others'" argument in [John 10:21](/john/10-21 "John 10:21 - Can a Devil Open the Eyes of the Blind?") profoundly logical and compelling.

### CHRIST-CENTERED FULFILLMENT
John 10:21 finds its profound Christ-centered fulfillment in Jesus as the ultimate healer and the very [Light of the World](/john/8-12 "John 8:12 - Jesus, the Light of the World"). The rhetorical question, "Can a devil open the eyes of the blind?" implicitly affirms that only God, through His Messiah, possesses the power to bring such profound restoration. Jesus's physical healing of the man born blind in [John chapter 9](/john/9 "John 9 - The Healing of the Man Born Blind") serves as a powerful foreshadowing of His greater mission to heal spiritual blindness, opening the eyes of those who are spiritually lost to the truth of God and the way of salvation. He came to [destroy the works of the devil](/1_john/3-8 "1 John 3:8 - Jesus Came to Destroy the Works of the Devil"), not to perform them. His miracles were not mere displays of power, but tangible demonstrations of the compassionate character of God and the redemptive nature of His kingdom. Through His life, death, and resurrection, Jesus offers not just physical sight, but spiritual vision, enabling us to see God's truth, understand His love, and walk in His light, thereby fulfilling the deepest longing for true sight and freedom from the darkness of sin and spiritual bondage, as promised in passages like [Luke 4:18](/luke/4-18 "Luke 4:18 - Jesus's Mission to the Blind").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 4:11

And the LORD said unto him, Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD?

Psalms 94:9

He that planted the ear, shall he not hear? he that formed the eye, shall he not see?

Isaiah 35:5

¶ Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped.

Isaiah 35:6

Then shall the lame [man] leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert.

Matthew 11:5

The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.

Proverbs 20:12

¶ The hearing ear, and the seeing eye, the LORD hath made even both of them.

Psalms 146:8

The LORD openeth [the eyes of] the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous: