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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 9:39–41. His four-level outline is real structure in the source text, so it is rendered as structure.
Christ, having spoken comfort to the poor man that was persecuted, here speaks conviction to his persecutors, a specimen of the distributions of trouble and rest at the great day, Th2 1:6, Th2 1:7. Probably this was not immediately after his discourse with the man, but he took the next opportunity that offered itself to address the Pharisees. Here is,
I.The account Christ gives of his design in coming into the world (Joh 9:39):
"For judgment I am come to order and administer the great affairs of the kingdom of God among men, and am invested with a judicial power in order thereunto, to be executed in conformity to the wise counsels of God, and in pursuance of them." What Christ spoke, he spoke not as a preacher in the pulpit, but as a king upon the throne, and a judge upon the bench.
1.His business into the world was great; he came to keep the assizes and general goal - delivery. He came for judgment, that is,
(1.)To preach a doctrine and a law which would try men, and effectually discover and distinguish them, and would be completely fitted, in all respects, to be the rule of government now and of judgment shortly.
(2.)To put a difference between men, by revealing the thoughts of many hearts, and laying open men's true characters, by this one test, whether they were well or ill affected to him.
(3.)To change the face of government in his church, to abolish the Jewish economy, to take down that fabric, which, though erected for the time by the hand of God himself, yet by lapse of time was antiquated, and by the incurable corruptions of the managers of it was become rotten and dangerous, and to erect a new building by another model, to institute new ordinances and offices, to abrogate Judaism and enact Christianity; for this judgment he came into the world, and it was a great revolution.
2.This great truth he explains by a metaphor borrowed from the miracle which he had lately wrought. That those who see not might see, and that those who see might be made blind. Such a difference of Christ's coming is often spoken of; to some his gospel is a savour of life unto life, to others of death unto death.
(1.)This is applicable to nations and people, that the Gentiles, who had long been destitute of the light of divine revelation, might see it; and the Jews, who had long enjoyed it, might have the things of their peace hid from their eyes, Hos 1:10; Hos 2:23. The Gentiles see a great light, while blindness is happened unto Israel, and their eyes are darkened.
(2.)To particular sons. Christ came into the world,
[1.]Intentionally and designedly to give sight to those that were spiritually blind; by his word to reveal the object, and by his Spirit to heal the organ, that many precious souls might be turned from darkness to light. He came for judgment, that is, to set those at liberty from their dark prison that were willing to be released, Isa 61:1.
[2.]Eventually, and in the issue, that those who see might be made blind; that those who have a high conceit of their own wisdom, and set up that in contradiction to divine revelation, might be sealed up in ignorance and infidelity. The preaching of the cross was foolishness, and an infatuating think, to those who by wisdom knew not God. Christ came into the world for this judgment, to administer the affairs of a spiritual kingdom, seated in men's minds. Whereas, in the Jewish church, the blessings and judgments of God's government were mostly temporal, now the method of administration should be changed; and as the good subjects of his kingdom should be blessed with spiritual blessings in heavenly things, such as arise from a due illumination of the mind, so the rebels should be punished with spiritual plagues, not war, famine, and pestilence, as formerly, but such as arise from a judicial infatuation, hardness of heart, terror of conscience, strong delusions, vile affections. In this way Christ will judge between cattle and cattle, Eze 34:17, Eze 34:22.
II.The Pharisees' cavil at this.
They were with him, not desirous to learn any good from him, but to form evil against him; and they said, Are we blind also? When Christ said that those who saw should by his coming be made blind, they apprehended that he meant them, who were the seers of the people, and valued themselves on their insight and foresight. "Now," say they, "we know that the common people are blind; but are we blind also? What we? The rabbin, the doctors, the learned in the laws, the graduates in the schools, are we blind too?" This is scandalum magnatum - a libel on the great. Note, Frequently those that need reproof most, and deserve it best, though they have wit enough to discern a tacit one, have not grace enough to bear a just one. These Pharisees took this reproof for a reproach, as those lawyers (Luk 11:45): "Are we blind also? Darest thou say that we are blind, whose judgment every one has such a veneration for, values, and yields to?" Note, Nothing fortifies men's corrupt hearts more against the convictions of the word, nor more effectually repels them, than the good opinion, especially if it be a high opinion, which others have of them; as if all that had gained applause with men must needs obtain acceptance with God, than which nothing is more false and deceitful, for God sees not as man sees.
III.Christ's answer to this cavil, which, if it did not convince them, yet silenced them:
If you were blind you should have no sin; but now you say, We see, therefore your sin remaineth. They gloried that they were not blind, as the common people, were not so credulous and manageable as they, but would see with their own eyes, having abilities, as they thought, sufficient for their own guidance, so that they needed not any body to lead them. This very thing which they gloried in, Christ here tells them, was their shame and ruin. For,
1.If you were blind, you would have no sin. (1.) "If you had been really ignorant, your sin had not been so deeply aggravated, nor would you have had so much sin to answer for as now you have. If you were blind, as the poor Gentiles are, and many of your own poor subjects, from whom you have taken the key of knowledge, you would have had comparatively no sin." The times of ignorance God winked at; invincible ignorance, though it does not justify sin, excuses it, and lessens the guilt. It will be more tolerable with those that perish for lack of vision than with those that rebel against the light. (2.) "If you had been sensible of your own blindness, if when you would see nothing else you could have seen the need of one to lead you, you would soon have accepted Christ as your guide, and then you would have had no sin, you would have submitted to an evangelical righteousness, and have been put into a justified state." Note, Those that are convinced of their disease are in a fair way to be cured, for there is not a greater hindrance to the salvation of souls than self-sufficiency.
2."But now you say, We see; now that you have knowledge, and are instructed out of the law, your sin is highly aggravated; and now that you have a conceit of that knowledge, and think you see your way better than any body can show it you, therefore your sin remains, your case is desperate, and your disease incurable." And as those are most blind who will not see, so their blindness is most dangerous who fancy they do see. No patients are so hardly managed as those in a frenzy who say that they are well, and nothing ails them. The sin of those who are self-conceited and self-confident remains, for they reject the gospel of grace, and therefore the guilt of their sin remains unpardoned; and they forfeit the Spirit of grace, and therefore the power of their sin remains unbroken. Seest thou a wise man in his own conceit? Hearest thou the Pharisees say, We see? There is more hope of a fool, of a publican and a harlot, than of such.
Historical interpretation
Historical Reception
7 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.
"Some of them that followed Him, say unto Him, Are we also blind?"
As in another place they said, "We were never servants to any man"; and, "We be not born of fornication" (c. viii. 33, 41); so now they gape on material things alone, and are ashamed of this kind of blindness.
Now these things are recorded, that we too may imitate them. For if the blind man, the beggar, who had not even seen Him, straightway showed such boldness even before he was encouraged by Christ, standing opposed to a whole people, murderous, possessed, and raving, who desired by means of his voice to condemn Christ, if he neither yielded nor gave back, but most boldly stopped their mouths, and chose rather to be cast out than to betray the truth; how much more ought we, who have lived so long in the faith, who have seen ten thousand marvels wrought by faith, who have received greater benefits than he, have recovered the sight of the eyes within, have beheld the ineffable Mysteries, and have been called to such honor, how ought we, I say, to exhibit all boldness of speech towards those who attempt to accuse, and who say anything against the Christians, and to stop their mouths, and not to acquiesce without an effort.
(Hom. lix. 1) Those who suffer for the truth's sake, and confession of Christ, come to greatest honour; as we see in the instance of the blind man. For the Jews cast him out of the temple, and the Lord of the temple found him; and received him as the judge doth the wrestler after his labours, and crowned him: Jesus heard that they had cast him out; and when He had found hint, He saith unto him, Dost thou believe on the Son of God? The Evangelist makes it plain that Jesus came in order to say this to him. He asks him, however, not in ignorance, but wishing to reveal Himself to him, and to show that He appreciated his faith; as if He said, The people have cast reproaches on Me, but I care not for them; one thing only I care for, that thou mayest believe. Better is he that doeth the will of God, than ten thousand of the wicked.
(Hom. lix. 1) But the blind man did not yet know Christ, for before he went to Christ he was blind, and after his cure, he was taken hold of by the Jews: He answered and said, Who is He, Lord, that I might believe on Him? The speech this of a longing and enquiring mind. He knows not who He is for whom he had contended so much; a proof to thee of his love of truth. The Lord however says not to him, I am He who healed thee; but uses a middle way of speaking, Thou hast both seen Him.
(Hom. lix. 1) He adds the deed to the word, as a clear acknowledgment of His divine power. The Lord replies in a way to confirm His faith, and at the same time stirs up the minds of His followers: And Jesus said, For judgment have I come into this world.
(Hom. lix. 1) Or, for judgment, He saith; i. e. for greater punishment, showing that they who condemned Him, were the very ones who were condemned. Respecting what He says, that they which see not might see, and that they which see might be made blind; it is the same which St. Paul says, The Gentiles which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. (Rom. 9:30, 31)
(Hom. lix. 1) For there is a twofold vision, and a twofold blindness; viz. that of sense, and that of the understanding. But they were intent only on sensible things, and were ashamed only of sensible blindness: wherefore He shows them that it would be better for them to be blind, than seeing so: If ye were blind, ye should have no sin; your punishment would be easier; But now ye say, We see.
(Hom. lix. 1, 2) What then they thought their great praise, He shows would turn to their punishment; and at the same time consoles him who had been afflicted with bodily blindness from his birth. For it is not without reason that the Evangelist says, And some of the Pharisees which were with him, heard these words; but that he may remind us that those were the very persons who had first withstood Christ, and then wished to stone Him. For there were some who only followed in appearance, and were easily changed to the contrary side.
(Tr. xliv. 16, 17) The day then was divided between light and darkness. So it is rightly added, that they which see not, may see; for He relieved men from darkness. But what is that which follows: And that they which see might he made blind. Hear what comes next. Some of the Pharisees were moved by these words: And some of the Pharisees which were with Him heard these words, and said unto Him, Are we blind also? What had moved them were the words, And that they which see might be made blind. It follows; Jesus saith unto them, If ye were blind, ye should have no sin; i. e. If ye called yourselves blind, and ran to the physician. But now ye say, We see; therefore your sin remaineth: for in that saying, We see, ye seek not a physician, ye shall remain in your blindness. This then which He has just before said, I came, that they that see not might see; i. e. they who confess they cannot see, and seek a physician, in order that they may see: and that they which see not may be made blind; i. e. they which think they can see, and seek not a physician, may remain in their blindness. This act of division He calls judgment, saying, For judgment have I come into this world: not that judgment by which He will judge quick and dead at the end of the world.
"And Jesus said, For judgment I am come into this world." But didst not Thou say, Lord, "I judge no man;" and, "I am not come to judge the world, but to save the world"? We are making inquiry about Thy words: Thou saidst Thyself, "I judge no man;" Thou saidst Thyself, "I am not come to judge the world, but to save the world;" and now we hear, "For judgment I am come into this world." Distinguish the senses; do not confound the words. Judgment for condemnation is one kind; judgment for examination, another. Attending, therefore, to the nature of His coming, in what sense is it that He says, "For judgment I am come into this world"? He explains what He says: "That they which see not might see; and that they which see might be made blind." On Him, therefore, who came to enlighten, it is the duty of him who lies in darkness to fix his eyes, in order that he may see. And such as are not humbly in subjection to Him whom they behold not, in order to be healed to beholding, think that they see by themselves, and from this presumption of their own sight are made blind.
"And some of the Pharisees who were with Him heard these words, and said unto Him, Are we also blind?" And what said the Lord? "If ye were blind, ye would have no sin." Why? Because ye would come to the physician, and apply for a remedy. But now, since ye say, "We see," your sin remaineth. Why? Because, in saying, "We see," ye seek not the physician, and remain in your blindness.
This, as best I was able, I have explained, in speaking now to those who have already been enlightened, and remember what they were, and are not ungrateful to Him who hath enlightened them. For where were they who have been enlightened, but in their sins-in their blindness? But the Enlightener was beside them. Let them hear and believe; let them draw near to Him and be enlightened.
That is why, when the Pharisees who were listening to what he was saying, themselves said, “We are not blind too, are we?” They were obviously like the one who had gone up to the temple and was telling God, “I thank you, because I am not like other people, unjust, adulterers, rapacious,” as though to say, “I thank you that I am not blind but can see, unlike other people of the same sort as this tax collector.” What did those ones say? “We are not blind too, are we?” And the Lord answered them, “If you were blind, you would not have any sin. Now however, because you say ‘We can see,’ your sins remain.” He did not say “your sin occurs” but remains. You see, it was already there; because when you do not confess it, it is not taken away but “remains.”
The Pharisees keep close to the Saviour Christ and are eager to associate with Him, although they have a sharp arrow shot into their heart, and pine with vexation and envy at His glory; they associate with Him, however, gathering nourishment for their hatred, and devising various slanders against His marvellous deeds, and by these means perverting the guileless mind of such as are more ready to believe. And when they heard Christ say these words, they were cut to the heart again, for it was not likely they would fail to know that the aim of the discourse was directed against them. But when He said at first, vaguely and indefinitely: That they which see may become blind, not yet having an occasion to find fault with good reason as being insulted, they maliciously question Him, applying the force of what had been said to their own persons, and demanding as it were that He should say more clearly whether He meant that they were blind also, so that they might now condemn Him again as offending against the commandment of the Law. For being constantly familiar with every part of the writings of Moses, they knew that it was written: Thou shalt not speak evil of a ruler of thy people. Either therefore expecting to be insulted they say such words, so that they |61 might seem with good reason to attack Him, and to be angry, and now without blame to take counsel against Christ; or because they really felt such excess of bitterness in their mind, and were bursting to show the malice which was in them. For when Christ said: For judgment came I into this world, that they which see not may see, and by these words indicated the restoration of sight to the blind man, they were unable to endure being reminded of the miracle, and being goaded by envy they once more rise up against Him, and endeavour to oppose Him. In His presence they do not shrink from saying what almost amounts to this: "O fellow, thou boastest strange things, having accomplished none of those deeds which Thou thinkest Thyself to have wrought. Dost Thou indeed wish, say they, to impose even upon us with Thy wonderworking? Wilt Thou be capable of saying that Thou hast healed us, for that we are blind also? Dost Thou wish that we should ascribe to Thee the glory of a physician and wonder-worker, telling lies after the manner of this man, of whom Thou sayest that he has received his sight, having been born blind? Wilt Thou dare to deal falsely with us by similar statements?" Certainly therefore the language of the Pharisees as they mock at the events relating to the blind man is evil and very bitter, and they deem the whole thing an imposture rather than a truth; for nothing convinces the obstinate.
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Summary
John 9:40 captures a moment of profound spiritual irony and confrontation, as certain Pharisees, hearing Jesus' declaration about spiritual judgment, defensively question their own spiritual condition. This verse immediately follows Jesus' pronouncement that He came into the world to give sight to the spiritually blind and to expose the blindness of those who claim to see, setting the stage for the Pharisees' self-righteous and revealing inquiry. Their question, "Are we blind also?", underscores their inability to grasp the spiritual implications of Jesus' words and actions, revealing a deep-seated pride and resistance to divine truth.
Context
Literary Context
This verse is the culmination of a dramatic and extended narrative in John Chapter 9, which details Jesus' miraculous healing of a man born blind from birth. The miracle, performed on the Sabbath, immediately draws the scrutiny of the Pharisees, who initiate a series of interrogations of the healed man and his parents, attempting to discredit the miracle and Jesus. Despite the clear evidence and the man's steadfast testimony, the Pharisees remain stubbornly unconvinced, ultimately excommunicating the man from the synagogue. Jesus then seeks out the ostracized man, who confesses faith in Him, leading to Jesus' profound statement in John 9:39 about His mission to bring sight to the blind and judgment to those who claim to see. The Pharisees' question in John 9:40 is a direct, albeit ironic, response to this declaration, revealing their self-perception in stark contrast to Jesus' assessment.
Historical & Cultural Context
The Pharisees were a prominent Jewish religious and political party during the Second Temple period, known for their strict adherence to the Mosaic Law and their extensive oral traditions (halakha). Their authority was largely derived from their perceived expertise in interpreting the Law and their commitment to ritual purity. The Sabbath, as a divine institution, was central to Jewish life, and the Pharisees had developed numerous elaborate regulations concerning its observance. Jesus' healing of the blind man on the Sabbath directly challenged their legalistic interpretations, provoking their ire. Furthermore, the threat of excommunication from the synagogue, as experienced by the healed man, was a severe social and religious punishment, isolating individuals from community life and religious worship. The Pharisees' defensiveness in John 9:40 stems from their position of authority and their belief that they were the true custodians of spiritual knowledge, making the idea of their own spiritual blindness utterly unacceptable and offensive.
Key Themes
The narrative in John Chapter 9 is rich with several interconnected themes. Central among them is the contrast between physical and spiritual sight and blindness. The physically blind man gains not only physical sight but also spiritual insight, recognizing Jesus as the Son of God. Conversely, the Pharisees, who possess physical sight and claim spiritual understanding, are revealed to be profoundly spiritually blind, unable to perceive the truth about Jesus' identity and mission. This highlights the theme of revelation and rejection, as Jesus, the Light of the World, exposes the hearts of those who encounter Him. The Pharisees' reaction also exemplifies pride and self-righteousness, as their question is not a humble inquiry but a defensive challenge, stemming from their conviction of their own spiritual superiority. This leads to the theme of judgment by truth, where Jesus' presence and words serve as a dividing line, revealing the true spiritual state of individuals. As Jesus explains in the following verse, their sin is precisely in their claim to see, which prevents them from acknowledging their need for the true light.
Exposition and Analysis
Key Word Analysis
This verb signifies more than just auditory perception; it implies hearing with understanding, attention, and often obedience. In this context, the Pharisees physically heard Jesus' words in John 9:39, but their subsequent question in John 9:40 reveals that they did not truly understand or receive the spiritual implications of His statement. Their hearing was superficial, filtered through their preconceived notions and self-righteousness, preventing genuine spiritual apprehension.
This verb denotes the act of speaking or saying. Here, it describes the Pharisees' verbal response to Jesus. Crucially, their "saying" takes the form of a question that is not a genuine inquiry for truth or self-reflection, but rather a defensive, almost indignant, challenge. It reflects their immediate reaction to Jesus' implied critique, a verbal assertion of their perceived spiritual status rather than a humble search for understanding.
This adjective literally means "physically blind" or "opaque," but it is used extensively in John 9, and particularly in John 9:39-41, in a metaphorical sense to describe spiritual inability to perceive divine truth. The Pharisees' use of the same word in their question, "Are we blind also?", is deeply ironic. While they use it to deny any spiritual deficiency, Jesus' preceding statement and their subsequent actions confirm that they are, indeed, spiritually blind, unable to recognize God's work in Christ.
Verse Breakdown
"And some of the Pharisees which were with him heard these words,"
This clause establishes the immediate audience and their reaction. "Some of the Pharisees" indicates that not all Pharisees were present or reacted in the same way, but a significant group was close enough to Jesus to hear His profound declaration about judgment. Their "hearing" sets the stage for their response, highlighting that they were privy to Jesus' direct challenge to their spiritual self-perception.
"and said unto him,"
This transitional phrase introduces the Pharisees' direct address to Jesus. It signifies their immediate and vocal reaction, indicating that Jesus' words struck a nerve and demanded a response from them. The fact that they "said unto him" suggests a confrontational rather than a humble or inquisitive tone.
"Are we blind also?"
This is the core of the verse, a rhetorical question posed by the Pharisees. It is not a genuine plea for clarification or a humble admission of potential fault. Instead, it is laden with sarcasm, indignation, and self-righteousness. By asking if they, the supposed spiritual guides, could also be blind, they implicitly assert their spiritual superiority and deny any possibility of their own spiritual deficiency, thereby confirming the very blindness Jesus had just described.
Literary Devices
The primary literary device at play in John 9:40 is Irony. The Pharisees, who pride themselves on their spiritual insight and their ability to interpret the Law, defensively ask if they are "blind also." This is deeply ironic because, throughout the chapter, their actions and words have consistently demonstrated their profound spiritual blindness in contrast to the physically blind man who gains spiritual sight. Their question, intended to assert their clarity, inadvertently highlights their spiritual opacity. Furthermore, the verse employs a Rhetorical Question, as the Pharisees' inquiry is not a genuine search for an answer but a defiant challenge, designed to dismiss Jesus' implied criticism and affirm their own perceived spiritual enlightenment. This rhetorical question serves to underscore their arrogance and their unwillingness to consider the possibility of their own spiritual inadequacy.
Theological and Thematic Connections
John 9:40 powerfully illustrates the spiritual chasm between those who perceive their need for God's light and those who, in their self-sufficiency, remain in darkness. The Pharisees' question, "Are we blind also?", is a tragically ironic culmination of their resistance to the truth about Jesus. Their spiritual blindness was not an inability to see, but an unwillingness to see, rooted in pride and a rigid adherence to their own traditions over divine revelation. This verse serves as a stark warning that intellectual or religious knowledge, without humility and openness to Christ, can lead to profound spiritual darkness. True spiritual sight begins with the acknowledgment of one's own need for God's grace and a humble submission to the Lordship of Jesus.
Reflection and Application
The Pharisees' defensive question in John 9:40 serves as a timeless mirror for self-examination. It challenges us to honestly assess our own spiritual condition, particularly concerning areas where we might be resistant to God's truth or unwilling to admit our own shortcomings. Are there aspects of our faith or life where we claim to "see" clearly, yet our actions or attitudes betray a deeper spiritual blindness? This verse calls us to cultivate a spirit of humility, recognizing that true spiritual insight comes not from our own wisdom or accomplishments, but from a humble dependence on Christ and an openness to His transformative light. It reminds us that God often reveals Himself most profoundly to those who acknowledge their need, rather than to those who confidently assert their self-sufficiency. Our willingness to admit our spiritual need is the first step towards receiving genuine spiritual sight and experiencing the fullness of God's grace.
Questions for Reflection
FAQ
Why were the Pharisees so resistant to Jesus' claims and miracles?
The Pharisees' resistance stemmed primarily from their entrenched religious system, which prioritized their interpretations of the Law and their own authority. Jesus' teachings and miracles, especially those performed on the Sabbath like the healing in John 9, directly challenged their rigid legalism and exposed the superficiality of their piety. They were more concerned with upholding their traditions and maintaining their power than with acknowledging divine truth. Their self-righteousness, coupled with a fear of losing their influence and a misunderstanding of messianic prophecy, prevented them from recognizing Jesus as the Messiah. They believed they already possessed all spiritual truth, making them unwilling to accept a new revelation that contradicted their established views, leading to the spiritual blindness highlighted in John 9:40 and John 9:41.
What is the significance of "blindness" as a theme in John's Gospel?
In John's Gospel, "blindness" is a profound and multi-layered theme, often contrasting with "sight" and "light." While it literally refers to physical inability to see (as with the man born blind in John 9:1), it is predominantly used metaphorically to describe spiritual inability to perceive or accept divine truth. Jesus, who declares Himself the Light of the World, comes to illuminate spiritual darkness. Those who acknowledge their spiritual blindness and come to Him in faith receive true sight, like the healed man in John 9. Conversely, those who claim to "see" (like the Pharisees in John 9:40) but reject Jesus' light remain in profound spiritual darkness, their "sight" becoming their judgment (John 3:19-20). This theme underscores that true spiritual perception is a gift from God, received through faith in Christ, not through human intellect or religious adherence.
Christ-Centered Fulfillment
John 9:40, with its stark portrayal of the Pharisees' spiritual blindness, profoundly underscores the necessity of Christ as the unique source of true spiritual sight. Jesus' mission, as prophesied in passages like Isaiah 42:7, was to open the eyes of the blind—both physically and, more significantly, spiritually. The Pharisees, by defensively asking, "Are we blind also?", demonstrate their failure to recognize Jesus as the Light of the World, the very one who could have granted them spiritual illumination. Their rejection of Him, despite overwhelming evidence, reveals that their blindness was not an imposed condition but a chosen state, rooted in their pride and self-sufficiency. In contrast, the man born blind, who was physically healed by Jesus, also received spiritual sight, confessing Jesus as the Son of Man. This narrative perfectly illustrates the truth that only through Christ can one truly "see" God and His kingdom. He is the ultimate fulfillment of God's promise to bring light to those who sit in darkness, and His presence exposes the spiritual condition of all humanity, offering sight to the humble and revealing the self-imposed blindness of the proud.