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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 10:19–21. His two-level outline is real structure in the source text, so it is rendered as structure.
We have here an account of the people's different sentiments concerning Christ, on occasion of the foregoing discourse; there was a division, a schism, among them; they differed in their opinions, which threw them into heats and parties. Such a ferment as this they had been in before (Joh 7:43; Joh 9:16); and where there has once been a division again. Rents are sooner made than made up or mended. This division was occasioned by the sayings of Christ, which, one would think, should rather have united them all in him as their centre; but they set them at variance, as Christ foresaw, Luk 12:51. But it is better that men should be divided about the doctrine of Christ than united in the service of sin, Luk 11:21. See what the debate was in particular.
I.Some upon this occasion spoke ill of Christ and of his sayings, either openly in the face of the assembly, for his enemies were very impudent, or privately among themselves. They said, He has a devil, and is mad, why do you hear him?
1.They reproach him as a demoniac. The worst of characters is put upon the best of men. He is a distracted man, he raves and is delirious, and no more to be heard than the rambles of a man in bedlam. Thus still, if a man preaches seriously and pressingly of another world, he shall be said to talk like an enthusiast; and his conduct shall be imputed to fancy, a heated brain, and a crazed imagination.
2.They ridicule his hearers: "Why hear you him? Why do you so far encourage him as to take notice of what he says?" Note, Satan ruins many by putting them out of conceit with the word and ordinances, and representing it as a weak and silly thing to attend upon them. Men would not thus be laughed out of their necessary food, and yet suffer themselves to be laughed out of what is more necessary. Those that hear Christ, and mix faith with what they hear, will soon be able to give a good account why they hear him.
II.Others stood up in defence of him and his discourse, and, though the stream ran strong, dared to swim against it; and, though perhaps they did not believe on him as the Messiah, they could not bear to hear him thus abused. If they could say no more of him, this they would maintain, that he was a man in his wits, that he had not a devil, that he was neither senseless nor graceless. The absurd and most unreasonable reproaches, that have sometimes been cast upon Christ and his gospel, have excited those to appear for him and it who otherwise had no great affection to either. Two things they plead: - 1. The excellency of his doctrine: "These are not the words of him that hath a devil; they are not idle words; distracted men are not used to talk at this rate. These are not the words of one that is either violently possessed with a devil or voluntarily in league with the devil." Christianity, if it be not the true religion, is certainly the greatest cheat that ever was put upon the world; and, if so, it must be of the devil, who is the father of all lies: but it is certain that the doctrine of Christ is no doctrine of devils, for it is levelled directly against the devil's kingdom, and Satan is too subtle to be divided against himself. So much of holiness there is in the words of Christ that we may conclude they are not the words of one that has a devil, and therefore are the words of one that was sent of God; are not from hell, and therefore must be from heaven. 2. The power of his miracles: Can a devil, that is, a man that has a devil, open the eyes of the blind? Neither mad men nor bad men can work miracles. Devils are not such lords of the power of nature as to be able to work such miracles; nor are they such friends to mankind as to be willing to work them if they were able. The devil will sooner put out men's eyes than open them. Therefore Jesus had not a devil.
Historical interpretation
Historical Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Hom. lx. 3) Because He spoke as one greater than man, they said He had a devil. But that He had not a devil, others proved from His works: Others said, These are not the words of Him that hath a devil. Can a devil open the eyes of the blind? As if to say, Not even the words themselves are those of one that hath a devil; but if the words do not convince you, be persuaded by the works. Our Lord having already given proof who He was by His works, was silent. They were unworthy of an answer. Indeed, as they disagreed amongst themselves, an answer was unnecessary. Their opposition only brought out, for our imitation, our Lord's gentleness, and long suffering.
What then did Christ? He answered nothing to these things. Before this He had replied, "I have not a devil"; but not so now; for since He had afforded proof by His actions, He afterwards held His peace. For neither were they worthy of an answer, who said that He was possessed of a devil, on account of those actions for which they ought to have admired and deemed Him to be God. And how were any farther refutations from Him needed, when they opposed and refuted each other? Wherefore He was silent, and bore all mildly. And not for this reason only, but also to teach us all meekness and long-suffering.
"There was a division therefore among the Jews. And some said, He hath a devil and is mad. Others said, These are not the words of him that hath a devil: can a devil open the eyes of the blind?" For because His words were greater than belonged to man, and not of common use, they said that He had a devil, calling Him so now for the fourth time. For they before had said "Thou hast a devil, who seeketh to kill thee?"; and again, "Said we not well that thou art a Samaritan, and hast a devil?"; and here, "He hath a devil and is mad why hear ye him?" Or rather we should say, that He heard this not for the fourth time, but frequently. For to ask, "Said we not well that thou hast a devil?" is a sign that they had said so not twice or thrice, but many times. "Others said, These are not the words of him that hath a devil: can a devil open the eyes of the blind?" For since they could not silence their opponents by words, they now brought proof from His works. "Certainly neither are the words those of one that hath a devil, yet if ye are not persuaded by the words, be ye shamed by the works. For if they are not the acts of one that hath a devil, and are greater than belong to man, it is quite clear that they proceed from some divine power." Seest thou the argument? That they were greater than belonged to man is plain, from the Jews saying, "He hath a devil" that He had not a devil, He showed by what He did.
But while the Lord thus spake, for the light was shining in the darkness, and the darkness comprehended it not, "there was a dissension again created among the Jews for these sayings, and many of them said, He hath a devil, and is mad: why hear ye him?" This was the thickest darkness. Others said, "These are not the words of him that hath a devil; can a devil open the eyes of the blind?" The eyes of such were now begun to be opened.
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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. Immediately preceding this, Jesus has declared Himself the Good Shepherd and asserted His profound unity with the Father, proclaiming, "I and my Father are one" (John 10:30). 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 10:21 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.
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. 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 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.
Exposition and Analysis
Key Word Analysis
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.
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.
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. 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). 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) 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.
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
FAQ
Why was opening the eyes of the blind considered such a significant miracle, particularly in relation to the Messiah?
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 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 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. 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 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, 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.