By Frank Tyler

John 9:5-10:42

Introduction

John 9:5-10:21: Mid-Day—Evening

As you and I shall see in this third and last article in our series, As long as I am in the world, I am the light of the world (John 9:5) sums up for Yeshua’s disciples both His previous ministry in the temple and His continuing ministry in an unnamed synagogue local to the environs of Jerusalem. The light of the world, God’s Menorah, loves the very ones who seek His life, the hardened unbelieving Judean authorities. He has sought them diligently with His Word (John 8:12-8:59), but now in the face of all the ongoing threats against His life, with a sign only Messiah could perform, Yeshua continues to reach out to the Judean authorities by healing a man born blind. [1]

Once healed, the man born blind becomes an ambassador of light and life—eternal life—reflecting Yeshua’s lovingkindness, judgment, and righteousness (Jeremiah 9:24) to the Pharisees and rulers. How will they respond to their Messiah through the words of this most unlikely of ambassadors? Will their eyes and ears be opened to Messiah? Will the light of world penetrate the darkness of hardened unbelief?

John 10:22-42: Sixty-Two Days Later

Beginning in the early morning with the woman caught in adultery, the long and grueling day eventually draws to a close with the Judean authorities once again divided.

10:20 And many of them said, “He has a demon and is mad. Why do you listen to Him?”

10:21 Others said, “These are not the words of one who has a demon. Can a demon open the eyes of the blind?” (John 10:20-21)

Nevertheless, the apologias and signs given by Yeshua on that long and grueling day, continue to percolate in minds and hearts of the Judean authorities 62 days later on the day of Dedication. If He so leads, are you and I willing to be shunned and cast out for sharing good news? If so, we may find our Lord’s witness continuing to fulfill its purpose days, weeks and even months later in those with whom we have shared.

A Miracle and Witness Reserved for Messiah

The Cruelty of Sin and Death

The time may be mid-day, but the cruelties of sin and death abound timelessly in a fallen world, no more transparently so, than in a child born with a serious birth defect.

9:1 Now as Jesus passed by, He saw a man who was blind from birth.

9:2 And His disciples asked Him, saying, “Rabbi, who sinned, this man or his parents, that he was born blind?” (John 9:1-2)

The disciples’ question reflects a common theological understanding: 1) the parent’s sin might be visited upon their child through a birth defect (Exodus 34:6-7), or 2) the fetus might have sinned while in the womb.

According to Pharisaic Judaism, at the point of conception, the fetus has two inclinations. In Hebrew, they are called yetzer hara, which means “the evil inclination,” and the yetzer hatov, “the good inclination.”… During that nine-month development within the womb of the mother, there is a struggle going on for control between the two inclinations. (If) at one point, the evil inclination got the better of the fetus; and, in a state of animosity or anger toward his mother, he kicked his mother in the womb. For this act of sin, this act of animosity, he was born blind. [2]

Yeshua corrects both of these misunderstandings and relates the man’s infirmity to His continuing work as the light of the world:

9:3 …“Neither this man nor his parents sinned, but that the works of God should be revealed in him.

9:4 I must work the works of Him who sent Me while it is day; the night is coming when no one can work.

9:5 As long as I am in the world, I am the light of the world .”

(John 9:3-5; underlining added)

Not only will the man born without sight miraculously receive his sight, but he will also serve as Yeshua’s ambassador to the Pharisees and rulers of a local synagoguethat the works of God should be revealed in him.

The Wonder of Healing

No one had ever received sight after being born blind; healing this man is a Messianic miracle, a special and utterly definitive calling card. [3] The initial stir of the crowd rightly reveals their wonder.

9:8 Therefore the neighbors and those who previously had seen that he was blind said, “Is not this he who sat and begged?”

9:9 Some said, “This is he.” Others said, “He is like him.” He said, “I am he.”

9:10 Therefore they said to him, “How were your eyes opened?”

9:11 He answered and said, “A Man called Jesus made clay and anointed my eyes and said to me, ‘Go to the pool of Siloam and wash.’ So I went and washed, and I received sight.”

9:12 Then they said to him, “Where is He?” He said, “I do not know.”

Imagine this exchange among those witnessing the miracle. If fishermen from Galilee can know the theology of the Pharisees regarding birth defects, then might those witnessing this miracle know the teaching of the Pharisees regarding miracles only Messiah could perform? Indeed! Imagine the anticipation and excitement when witnessing the wonder of a man born-blind seeing for the first time. That a great act of compassion and healing has taken place among them stirs the crowd to seek authentication from those whose leadership they rely on: They brought him who formerly was blind to the Pharisees (John 9:13). Could the One who healed the formerly blind man be their long-awaited Messiah?

An Interrogation—not a Celebration

The healing of the man born blind should be a source of celebration and praise for God’s mercy and more importantly an authentication of Yeshua as Messiah. Glory to God! A man born blind has been healed? Hallelujah! Messiah is here!!! How will the authorities respond?

Perhaps a few of these Pharisees had failed to witness some of Yeshua’s many signs, yet surely they heard reports from their colleagues; perhaps, some of these Pharisees had not heard Him preach the message of eternal life, yet surely they had heard His words through colleagues like Nicodemus and if not this teacher of Israel himself, then his disciples.

9:14 Now it was a Sabbath when Jesus made the clay and opened his eyes.

9:15 Then the Pharisees also asked him again how he had received his sight. He said to them, “He put clay on my eyes, and I washed, and I see.”

9:16 Therefore some of the Pharisees said, “This Man is not from God,

because He does not keep the Sabbath.” Others said, “ How can a man who is a sinner do such signs?” And there was a division among them .

(John 9:14-16; underlining added)

So powerful and definitive is this Messianic miracle that it causes an immediate division among them: How can a man who is a sinner do such signs ?” What will it take to open the eyes of the leadership to the One True God and His Messiah?

The inquiry continues filled with innuendos and doubt, all without a scintilla of rejoicing for a man who had lived his life, up until Yeshua’s intercession, living in darkness while begging on the streets.

9:17 They said to the blind man again, “What do you say about Him because He opened your eyes?” He said, “He is a prophet.”

9:18 But the Jews did not believe concerning him, that he had been blind and received his sight, until they called the parents of him who had received his sight. (John 9:17-18; underlining added)

Imagine the humiliation of this man witnessing to the truth of his miraculous healing only to have His parents called forth by the leadership of Israel in hopes of contradicting his testimony. Imagine parents so fearful of being cast out of the synagogue that when verifying that the man is indeed their son, they fail to openly rejoice in his healing (John 9:19-21). Imagine leaders so prejudiced against Yeshua that they remain set upon condemnation regardless of the evidence, for the Jews had agreed already that if anyone confessed that He was Christ, he would be put out of the synagogue (John 9:22; underlining added). The blind man may see, but darkness—not joy—abounds.

In the healing of the man born blind, the Pharisees have ample reason to glorify God, but instead they command the absurd: Give God the glory! We know that this Man is a sinner (John 9:24). Arnold Fruchtenbaum rightly notes, “This is not something to praise God for. It is a sad thing when people commit specific acts of sin.” [4] So prejudiced is the leadership that even the formerly blind man, acting as an ambassador for Yeshua, is forced to correct the Judean authorities.

9:25 He answered and said, “ Whether He is a sinner or not I do not know. One thing I know: that though I was blind, now I see.”

9:26 Then they said to him again, “What did He do to you? How did He open your eyes?”

9:27 He answered them, “I told you already, and you did not listen. Why do you want to hear it again? Do you also want to become His disciples?” (John 9:25-27; underlining added)

Once again, the Pharisees fail to judge righteously (John 7:21-24) and remain deaf even to the words of this ambassador.

What ought to have been a time of rejoicing in the goodness and mercy of God in healing the man born blind and in confirming Yeshua as Messiah is now mired in senseless legalism: 1) Yeshua performed this definitive Messianic miracle on the Sabbath; 2) Only sinners perform work on the Sabbath; therefore, 3) Messiah is a sinner.

9:28 Then they reviled him and said, “You are His disciple, but we are Moses’ disciples.

9:29 We know that God spoke to Moses; as for this fellow, we do not know where He is from.” (John 9:28-29; underlining added)

The man born blind becomes righteously indignant and openly rebukes the Pharisees for their calloused behavior and astonishing blindness.

9:30 … “Why, this is a marvelous thing, that you do not know where He is from; yet He has opened my eyes!

9:31 Now we know that God does not hear sinners; but if anyone is a worshiper of God and does His will, He hears him.

9:32 Since the world began it has been unheard of that anyone opened the eyes of one who was born blind.

9:33 If this Man were not from God, He could do nothing.”

Unfettered by legalism, the man born blind knows his healing is a miraculous sign only Israel’s Messiah can perform: Since the world began it has been unheard of that anyone opened the eyes of one who was born blind (John 9:32). Though he has yet to set eyes on Yeshua personally, he already believes in Him as Messiah.

The Curse of Cherem

Yeshua’s ambassador presents his healing as a definitive calling card; How will the Judean authorities conclude their interrogation? They answered and said to him, “You were completely born in sins, and are you teaching us?” And they cast him out (John 9:34; underlining added).

Dr. Fruchtenbaum describes the meaning of being cast out as excommunication. At the least, it means “hezipah… a rebuke that lasted anywhere from seven to thirty days;” for a more serious judgment, a niddui is issued for a minimum of thirty days. [5] For the most serious offense, a cherem is executed:

The third and worst type of excommunication is called the cherem, which means to be “un-synagogued.” To “be put out of the synagogue and to be separated from the Jewish community.” The rest of the Jews considered someone under the cherem curse to be dead, and no communication or any kind of relationship whatsoever could be carried on with the person. [6]

According to Fruchtenbaum, the expression be put out of the synagogue (John 9:22) reveals that the rulers placed this man under the curse of cherem for confessing Yeshua as Christ.

From the darkness and isolation of being born blind—to the briefest of public celebrations for his miraculous healing and discovery of Messiah—to being an ambassador and faithful witness to the truth of Yeshua’s Messiahship… he must now face the wrath of his interrogators who, rather than celebrate God’s goodness and mercy, condemn him to the darkness and isolation of cherem.

The Judean authorities’ reign of terror over God’s flock contrasts starkly with God’s Menorah, the light of the world (John 8:12, 9:5) the One who delights in lovingkindness, judgment, and righteousness (Jeremiah 9:24).

9:35 Jesus heard that they had cast him out; and when He had found him, He said to him, “Do you believe in the Son of God?”

9:36 He answered and said, “Who is He, Lord, that I may believe in Him?”

9:37 And Jesus said to him, “You have both seen Him and it is He who is talking with you.”

9:38 Then he said, “Lord, I believe!” And he worshiped Him.

(John 9:35-38; underlining added)

Cast out of the synagogue into the waiting arms of His Lord and Savior, the man born blind sees, believes in, and openly worships the Son of God.

An Open and Necessary Rebuke

Judgment and Righteousness

Though His lovingkindness or chesed seemingly knows no bounds, as God, Yeshua must also exercise judgment and righteousness; He must correct the Pharisees for their calloused and arrogant treatment of the man, his parents and those who witnessed the man’s interrogation. Afterall, God has entrusted these leaders to shepherd His flock.

9:39 And Jesus said, “For judgment I have come into this world, that those who do not see may see, and that those who see may be made blind.”

9:40 Then some of the Pharisees who were with Him heard these words, and said to Him, “Are we blind also?”

9:41 Jesus said to them, “If you were blind, you would have no sin; but now you say, ‘We see.’ Therefore your sin remains.

(John 9:39-41)

The man born blind now sees; the Pharisees and rulers, who see, have been made blind by their own spiritual intransigency… and knowingly so; therefore He reminds them that they see and their sin remains.

The Cost of Legalism

You and I might expect Yeshua to render a very harsh judgment against these rulers. From their false teaching regarding those with birth defects, to their calloused and harsh treatment of the man and his parents, to their refusal to acknowledge Him as Messiah, to their decision to excommunicate anyone who identifies with Yeshua—their penchant for legalism has cost them and those entrusted to their care dearly. They have failed miserably in their opportunity to serve as shepherds of God’s flock. Thankfully, Yeshua’s righteousness exceeds all expectations as He continues to reach out in love to Israel’s leadership.

First things first. The Pharisees must understand their failure in light of their treatment of the man born blind.

10:1 “Most assuredly, I say to you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber (Satan).

10:2 But he who enters by the door is the shepherd of the sheep (Yeshua).

10:3 To him the doorkeeper (the Father) opens, and the sheep (the man born blind) hear his voice (Yeshua, the shepherd of the sheep); and he calls his own sheep by name and leads them out.

10:4 And when he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice.

10:5 Yet they will by no means follow a stranger (Pharisees), but will flee from him, for they do not know the voice of strangers (Pharisees).”

10:6 Jesus used this illustration, but they did not understand the things which He spoke to them. (John 10:1-6; underlining added)

Satan is a thief and robber; God the Father is the doorkeeper ; Yeshua is the shepherd of the sheep; the man born blind represents the sheep who hear Yeshua’s voice and follow Him; the Pharisees are strangers whose voice the sheep do not know. Yeshua’s illustration summarizes the events and characters involved in the Pharisee’s interrogation of the man born blind.

Sadly, their entrenched legalism proves so costly they did not understand the things which He spoke to them (John 10:6).

Another Explanation and Invitation for Anyone to Enter

After a long and grueling day beginning at the crack of dawn with the Judean authorities’ senseless endangerment of the woman caught in adultery, you and I might all too reasonably kick the dust off our feet in exasperation and move on. Not so Yeshua. The deep abiding love or lovingkindness (chesed) of God looks like something as He once again pursues the Pharisees.

10:7 Then Jesus said to them again, “Most assuredly, I say to you, I am the door of the sheep (Yeshua).

10:8 All who ever came before Me are thieves and robbers (Satan and his minions), but the sheep (God’s flock) did not hear them.

10:9 I am the door (Yeshua). If anyone enters by Me, he will be saved, and will go in and out and find pasture.

10:10 The thief (Satan) does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly.

10:11 “ I am the good shepherd (Yeshua). The good shepherd gives His life for the sheep.

10:12 But a hireling (Pharisees), he who is not the shepherd, one who does not own the sheep, sees the wolf (the enemy of the sheep, Satan/Rome) coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them.

10:13 The hireling flees because he is a hireling and does not care about the sheep.

10:14 I am the good shepherd; and I know My sheep, and am known by My own. (John 10:7-14; underlining added)

The Father remains the doorkeeper, but now Yeshua casts Himself as the door of the sheep. Satan and his minions remain thieves and robbers . The sheep are God’s flock represented by the woman caught in adultery, the man born blind, his parents and the crowds. Satan is the thief; Yeshua, the good shepherd; the Pharisees, hirelings ; lastly, the wolf , the enemy of the sheep in particular Rome. Can the rich history of shepherding in Israel and its metaphorical use within the Bible, bring these Pharisees to understand their failure?

Surely, Yeshua’s words evoke the woes pronounced upon Israel’s shepherds by the Prophet Ezekiel: The weak you have not strengthened, nor have you healed those who were sick, nor bound up the broken, nor brought back what was driven away, nor sought what was lost; but with force and cruelty you have ruled them (Ezekiel 34:4; underlining added). The Pharisees and other Judean authorities rule over Israel not as shepherds, but as hirelings dependent on and in fear of Rome. They do not rejoice in the healing of the paralytic (John 5:1-9), show compassion on the woman caught in adultery, or glorify God for the man born blind (John 9:1-7), but instead, as hirelings, with force and cruelty they ruleover God’s flock. Afterall, the woman was caught in adultery, both of the miraculous healings were performed in violation of their Sabbath laws, and worse yet, the man born blind openly acknowledges and defends Yeshua, the One they condemn as a sinner.Small wonder that in the face of such legalism and cruelty, God’s flock scatters and flees into the diaspora… So they were scattered because there was no shepherd; and they became food for all the beasts of the field when they were scattered (Ezekiel 34:5).

Astoundingly, Yeshua continues to invite the Judean authorities to enter in by Him: If anyone enters by Me, he will be saved, and will go in and out and find pasture (John10:9; underlining added). Anyone includes those who have just cast out the man born blind from the synagogue… that they may have life and that they may have it more abundantly (John 10:10). Emphatically, as Yeshua’s continued pursuit of them reveals, the Judean authorities, Pharisees, and rulers, who fail so miserably in shepherding God’s flock… who flee in the face of Rome and instead seek to kill the good shepherd (John 11:45-50), can both know and be known by their Messiah (John 10:14). Oh, the bottomless depths of God’s great love, His judgment, and His righteousness!

The Power to Lay Down His Life and Take It Again

Who will rescue God’s sheep? Who will deliver them from their dispirited and lost estate? Only Yeshua: As the Father knows Me, even so I know the Father; and I lay down My life for the sheep (John 10:15).

10:16 And other sheep (Jews in the diaspora; John 11:51-52)) I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd.

10:17 “Therefore My Father loves Me, because I lay down My life that I may take it again.

10:18 No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father.”

(John 10:16-18; underlining added)

Yeshua is the Father’s Son and Israel’s Messiah who alone has power to lay down His life and then take it up again. It is hard to imagine these Pharisees and rulers unfamiliar with the Messianic overtones of Yeshua’s words. Consider the Prophet Ezekiel:

34:12 As a shepherd seeks out his flock on the day he is among his scattered sheep, so will I seek out My sheep and deliver them from all the places where they were scattered on a cloudy and dark day.

34:13 And I will bring them out from the peoples and gather them from the countries, and will bring them to their own land; I will feed them on the mountains of Israel, in the valleys and in all the inhabited places of the country.

(Ezekiel 34:1-3; underlining added)

According to the Prophet Jeremiah, God’s flock—so badly scattered—will be regathered to their own land by none other than Messiah, THE LORD OUR RIGHTEOUSNESS (Jeremiah 23:1-8). And, what is the response, but division again among the Judeans (John 10:19).

10:20 And many of them said, “He has a demon and is mad. Why do you listen to Him?”

10:21 Others said, “These are not the words of one who has a demon. Can a demon open the eyes of the blind?”

(John 10:19-21)

The One who has the supernatural power to both lay down and take up His life offers freely the gift of eternal life and life more abundantly to hirelings without ears to hear Him, to those who would just as likely kill Him to preserve their place with Rome (John 11:47-53).

The Fruit of a Perfect Promise

A Continuing Apologia

The Apostle John provides a time marker (John 10:22) to remind his readers that the long day, which began with the accusations against the woman caught in adultery, has finally drawn to a close. From the Feast of Tabernacles to the Feast of Dedication (John 10:22) 62 days [7] transpire, but curiously Yeshua’s previous signs and apologia to the Pharisees continue to peak their curiosity.

10:24 Then the Jews surrounded Him and said to Him, “How long do You keep us in doubt? If You are the Christ, tell us plainly .”

10:25 Jesus answered them, “ I told you, and you do not believe. The works that I do in My Father’s name, they bear witness of Me.

(John 10:22-25; underlining added)

That Yeshua picks up upon the theme from His previous apologia I am the good shepherd , reveals that the dialogue between the Judean authorities and their Messiah has remained both active and, as you and I will soon learn, productive.

10:26 But you do not believe, because you are not of My sheep, as I said to you.

10:27 My sheep hear My voice, and I know them, and they follow Me.

10:28 And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand.

10:29 My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father’s hand.

10:30 I and My Father are one.”

(John 10:26-30; underlining added)

That Yeshua says you are not of My sheep… My sheep hear my voice (John 10:16-27) reflects a larger truth He has already revealed to the Pharisees: Why do you not understand My speech? Because you are not able to listen to My word (John 8:43)… He who is of God hears God’s words; therefore you do not hear, because you are not of God (John 8:47). Yeshua knows His sheep and they know Him and follow Him. [8] To the sheep Yeshua giveseternal life, and they shall never perish; neither shall anyone snatch them out of(His) hand (John 10:28).

The Response of a Loving God

The reaction of the Judean authorities to stone the Son of God should not surprise us (John 10:31), but His response must.

10:32 Jesus answered them, “Many good works I have shown you from My Father. For which of those works do you stone Me?”

10:33 The Jews answered Him, saying, “ For a good work we do not stone You, but for blasphemy, and because You, being a Man, make Yourself God.” (John 10:32-33; underlining added)

Ironically, the Pharisees’ own theology recognizes that only Messiah can heal a man born blind. After quoting Scripture to dispense with their accusation of blasphemy (John 10:34-36), Yeshua appeals to them to believe:

10:37 If I do not do the works of My Father, do not believe Me;

10:38 but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him .”

(John 10:37-38; underlining added)

Once again, the response of a loving God remains utterly breathtaking: The Judean authorities accuse the Son of God of blasphemy and seek to stone Him; in turn, He graciously, but definitively, corrects their accusation from Scripture and then beseeches them to believe based, if not upon His Words, then upon His works that you may know and believe that the Father is in Me, and I in Him (John 10:38). Not a scintilla of hatred, scorn, or pride surface in Yeshua’s appeal to save the Judeans. He is the light of the world (John 8:12 and 9:5) who delights in lovingkindness, judgment, and righteousness (Jeremiah 9:24)!

Many Believed in Him

The Judean authorities respond to God’s love and grace by attempting to seize Yeshua, but He departs beyond the Jordan to the place where John was baptizing at first, and there He stayed (John 10:40). Miraculously, Yeshua’s ministry was not in vain:

10:41 Then many came to Him and said, “John performed no sign, but all the things that John spoke about this Man were true.”

10:42 And many believed in Him there.

(John 10:41-42; underlining added)

In the most unlikely of places and under the most improbable of circumstances, many followed after Yeshua beyond the Jordan and believed in Him. We might reasonably speculate that some were Pharisees and rulers. [9]

Conclusion

John 9:5-10:24: evening to 62 Days Later

Throughout a long and grueling day of ministry—beginning in the early morning, when confronted by the Judean authorities who purposefully jeopardize the life of a woman caught in adultery in order to publicly undermine His ministry, to the conclusion of the day when Yeshua blesses the man born blind with sight that the works of God may be manifest in him as an ambassador for Messiah—the Lamb of God (John 1:29), tested and true, has been found free of spot or blemish. Regarding His apologias, the light of the world shines brightly; the door remains open for all to enter and be saved; the good shepherd shepherds God’s flock, even the most troublesome of the flock, with perfect lovingkindness, judgment and righteousness , You and I may now conclude this three part series.

Jeremiah 9:24: Three Part Series

Yeshua’s interactions with the Judean authorities are often accounted as an extended series of arguments and discourses. Nothing could be farther from the truth. God does not argue or contend, but speaks His Word with perfect power and authority. He is the light of the world, the door , and the good shepherd… the Son who glorifies His Father by relentlessly pursuing even the most hardened unbelievers with both apologias and signs demonstrating His lovingkindness, judgment, and righteousness .

Yeshua is the Son who with the finger of God speaks the Word of God; He is the Spirit Filled Messiah who fulfills the Word of God perfectly. The dark malevolent motives and actions of the Judean authorities contrast vividly with the Son of God who openly glorifies and delights His Father:

But let him who glories glory in this,

That he understands and knows Me,

That I am the LORD, exercising lovingkindness, judgment, and righteousness in the earth.

For in these I delight,” says the LORD.

(Jeremiah 9:24)

The Son alone has perfect understanding and knowledge of His Father and tirelessly exercises a perfect balance of lovingkindness, judgment, and righteousness both in word and deed under the most trying of circumstances.

If this were just one exceptionally long and grueling day of ministry, you and I would be awed, as well His disciples no doubt were, but consider that this one day is not the exception, but rather the norm in a ministry spanning three years. Remember, Nicodemus and his disciples visited at night following Yeshua’s long day of ministry in the temple (John 2:23 through 3:21); the Samaritan woman drew water for a tired and thirsty Messiah determined to share living water with her and the whiten fields of men from Sychar (John 4:3-42); likewise, Yeshua fed a crowd of 5000 men with their women and children after a long day of ministry, continued into the evening with prayer, and then walked through a storm on the sea of Galilee to deliver His disciples and their boat safely to Capernaum (John 6:1-21). According to Yeshua, Foxes haveholes and birds of the air have nests, but the Son of Man has nowhere to lay His head (Matthew 8:20; Luke 9:58). The disciples observed Yeshua intimately for over three years navigate a relentless ministry schedule without sin, without flaw, without excuse, but with perfect lovingkindness, judgment, and righteousness . Yeshua declares, He who sent Me is with Me. The Father has not left Me alone, for I always do those things that please Him (John 8:29; underlining added). Again, you and I witness our Lord’s miraculous ministry through the eyes and ears of His apostles, a three-year-long ministry utterly routine for Him as the Christ, the Son of God.

Yeshua and His Father are One; He is the Christ, the Son of God who gives life in His name to those who believe in Him and His promise of eternal life. And, to believers who possess His perfect assurance of eternal life, the Apostle John declares:

1:1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life—

1:2 the life was manifested, and we have seen, and bear witness, and declare to you that eternal life which was with the Father and was manifested to us—

1:3 that which we have seen and heard we declare to you, that you also may have fellowship with us; and truly our fellowship is with the Father and with His Son Jesus Christ.

1:4 And these things we write to you that your joy may be full.

1:5 This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all.

(1 John 1:1-5; underlining added)

The fellowship you and I are called to enjoy today as believers is a direct reflection of Yeshua’s person and ministry: I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life … eternal life (John 8:12).

Lastly, consider that on the day of Dedication, sixty-two days after this long day of ministry concluded (John 10:22-42), the Judean authorities again sought Him out regarding His previous apologias and signs… and as a result some of them pursued Him beyond the Jordan and believed in Him. Despite all the persecution He endured… He never turned those who hated Him away! Sparing neither jot nor tittle, Yeshua’s Word goes out with perfect power and authority; as God’s Spirit filled Messiah He always fulfills His Word. His apologias and signs remain as persuasive today as they were two thousand years ago; His great love or chesednever fails.

Application

Despite what His accusers might think, Yeshua never pontificates, but instead loves and evangelizes those His Father brings into His path. Far from signifying failure, being confronted with impossible circumstances, being belittled and ignored, being shun and cast out and, even being threatened with death—on our longest and most grueling day—our persecution glorifies our Lord when we glory, not in our flesh, but in the knowledge of His lovingkindness, judgment, and righteousness. Indeed this is the great lesson the Apostle Peter learned so long ago.

3:13 And who is he who will harm you if you become followers of what is good?

3:14 But even if you should suffer for righteousness’ sake, you are blessed. “And do not be afraid of their threats, nor be troubled.”

3:15 But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear;

3:16 having a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed.

(1 Peter 3:13-16)

To sanctify the Lord God in your hearts is to esteem Yeshua’s person and example above unjust persecution and suffering by sharing His good news. In God’s economy, ambassadors who delight in God’s lovingkindness, judgment, and righteousness in their witness of Yeshua—regardless of outcome—will have followed their Messiah and one day soon know heavenly commendation and reward in His presence. Our Lord and Savior is the light of the world. He who follows Him shall not walk in darkness, but have the light of life… eternal life (John 8:12)!

Appendix A: A Long and Grueling Day of Ministry

Strategic repetition and similarity in language can signify unity and continuity in writing, particularly in narratives like the Gospel of John.

John 8:59 and John 9:1

The transition in question, John 8:59—John 9:1, occurs at a chapter break. Though extraordinarily useful, chapter and verse breaks were not a part of the original Greek text and can be misleading.

8:59 Then they took up stones to throw at Him; but Jesus hid Himself and went out of the temple, going through the midst of them, and so passed by (καὶ παρῆγεν οὕτως).

9:1 Now as Jesus passed by (Καὶ παράγων), He saw a man who was blind from birth. (John 8:59 and John 9:1; underlining added)

Of particular interest is the similarity of the Greek phrases translated and passed by: καὶ παρῆγεν (third person singular imperfect active indicative) and καὶ παράγων (present active participle masculine singular nominative). Do the similarities of these phrases point to a repetition of ideas and a strategic connection revealing the temporal continuation of the narrative on the same day Yeshua leaves the temple?

Craig Keener:

This narrative (conflict Over the Healing of a Blind Man: 9:1-10:21) demonstrates JESUS’ claims in the previous context and chronologically follows directly on Jesus’ departure from the temple on the last day of the festival (7:37-8:59). It probably begins not far from the temple. This section opens with the healing of a blind man (9:1-7) and closes with the recognition that this miracle was not what was expected from a demon (10:21). [10]

If John 9:1-10:21 follows “directly on Jesus’ departure from the temple” and “probably begins not far from the temple,” the temporal continuation on that day seems very likely.

Raymond Brown:

After the long and intricate discourses of vii-viii, ch. Ix provides a pleasant interlude. How closely is ch. Ix related to the Tabernacles setting of vii-viii? In itself the story is complete and could have a place anywhere in one of Jesus’ visits to Jerusalem; for instance, there are many similarities with chapter iii (see Notes on ix 24, 39,33, 39). However, the intensity of the hatred of the Pharisees for Jesus makes the general setting of the Tabernacles pilgrimage quite appropriate. The pool of Siloam (vs. 7) played a role in the water ceremonies we discussed in relation to vii 37-38; and ix 4- 5 develop the theme of light in darkness which is also a Tabernacle theme, as we saw in discussing viii 12.

Nevertheless, the immediate connection of ch. xi with the feast and with what was said in viii is not assured. John give no precise dating for the healing, and the next indication of time will be that of the feast of Dedication, three months after Tabernacles, in x 22. Thus, even if we would accept the present Gospel order and agree that the healing is related to the Tabernacles visit, there may be a considerable gap in time alluded to between viii and ix. [11]

Brown notes the strong thematic connection between the healing of the blind man and Yeshua’s immediate ministry in the temple, but concludes the correlation may or may not bode for a temporal connection.

D. A. Carson:

As he went along is sufficiently vague as a connector that very little precise information about time and place can be deduced. Because of the (thematic) connections ch. 9 has with chs. 8 and 10 (cf. notes, above), we must suppose Jesus is still in Jerusalem, presumably at some point between the Feast of Tabernacles and the Feast of Dedication. [12]

Carson’s translation As he went along ignores the conjunctive Καὶ and indeed sounds rather vague. However, John uses the same Greek verb in both John 8:59 and 9:1: The New King James Version reads 8:59 … and so passed by (παρῆγεν). 9:1 Now as Jesus passed by… (παράγων). Adopting Carson’s translation in both verses 8:59 “…and so went along (παρῆγεν).” 9:1 “(And) As he went along (παράγων)…” Carson’s translation may seem vague, but the Apostle John’s repetition hardly seems vague.

Leon Morris:

There is no time note. John does not relate this incident to others in his story, and we are left to guess at its plain in the sequence. Hoskyns says that the incident took place on the last day of the Feast of Tabernacles, but this is pure assumption. It is most likely that some time has elapsed since the attempt on Jesus’ life (8:59), but more than this we cannot say. [13]

Ignoring the similarities between verse 8:59 and 9:1, does not disprove the potential temporal connection between the two pericopes in the overall narrative… especially in light of shared thematic content.

Andreas Köstenberger:

It is unclear exactly how much time has elapsed since Jesus’ clash with the Jewish authorities at the end of the Feast of the Tabernacles (chs. 7-8). But since the Feast was observed in September or October (in A.D. 32, Tabernacles fell on September 10-17); since both chapters 9 and 10 take place in Jerusalem (note the mention of the pool of Siloam in 9:7 and Solomon’s colonnade in 10:23); since there is no clear demarcation between chapters 9 and 10; and since 10:22 refers to the Feast of Dedication, which took place in Jerusalem in mid-December, it can be inferred that the healing of the man born blind must have taken place between October and mid- December (A.D. 32). [14]

Inferring a date between October and mid-December, may leave open the possible temporal connection between John 8:59 and John 9:1.

Herman Ridderbos:

Ch. 9 displays a clear, well-constructed, inner unity. The connection with what preceded is very loose (if one can even speak of it; see the comments on vs. 1). [15]

Very well, the comments read:

1,2 For context, see above; “pass by can also simply mean “move on” (cf. Mt. 9:9, where Jesus also “saw a man”). “Seeing” does not simply refer to observation but serves to introduce what follows (vs. 3b); it is a seeing that evoked a certain reaction in Jesus. [16]

J. Ramsey Michaels:

The opening words, “And as he was passing by,” are fully consistent with the notion that the temple discourse of the two previous chapter is over, and that a new sequence of events (at an undetermined time, but still in Jerusalem) is under way. [17]

Michaels does not correlate the repetition of words or phrases to draw a connection between John 8:59 and John 9:1.

Rodney A. Whitacre:

Perhaps some time has elapsed since his confrontation with the authorities in the temple, though as the story reads he could be coming straight from their debate . Certainly John intends us to connect this healing with the previous chapter, as the references to Jesus as the light of the world indicate (8:12; 9:5). [18]

Whitacre acknowledges a possible temporal connection; does “as the story reads” indicate the possibility that he recognizes a strategic repetition of words in both verses?

John 2:24-25 and John 3:1-2

Thankfully, the Apostle John uses repetition and similarity of key words to connect pericopes into larger narratives elsewhere in his gospel. Consider John 2:24-25 and John 3:1-2.

2:24 But Jesus did not commit Himself to them, because He knew all men,

2:25 and had no need that anyone should testify of man , (ἀνθρώπου) for He knew what was in man (ἀνθρώπῳ).

3:1 There was a man (ἄνθρωπος) of the Pharisees named Nicodemus, a ruler of the Jews.

3:2 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 2:24-25 and John 3:1; underlining added)

Keener:

That John calls Nicodemus ἄνθρωπος, a “man” or “person” of the Pharisees (3:1), may be inconsequential (the term appears more than fifty times in the Gospel), but “a Pharisee” would have been simpler; this term appears nowhere else in the Gospel, linked with Pharisees in the genitive. John probably employs the term here to make explicit the connection with “people” ( ἀνθρώπου… ἀνθρώπῳ) whose hearts Jesus knew in 2:25. [19]

Indeed, “Pharisee” is simpler than man of the Pharisees, yet John would have missed the opportunity to draw a stylistic connection between the two pericopes.

Brown:

Now. This seems to tie the beginning of ch iii to ii 23-25. a Pharisee . Literally “a man of the Pharisees”; perhaps this use of “man” is designed to recall the end of the last verse (ii 25) where we heard that Jesus was aware of what was in man’s heart . Notice here how Jesus knows what is in Nicodemus’ heart. [20]

Brown’s translation of δὲ as “Now” helps him correlate John 2:24-25 with John 3:1-2; Nicodemus is an example of men whose hearts Yeshua knew.

John obviously intends Nicodemus to illustrate a partial faith in Jesus on the basis of signs and has prepared the way for this with ii 23-25. Such an illustration comes logically after examples of more satisfactory faith (the disciples at Cana) and of complete lack of faith (“the Jews” at the Temple). Thus, the sequence is at least logical. [21]

According to Brown, John does not follow a chronological sequence, but the use of the word translated man may signal a logical sequence from the author; Nicodemus is an illustration of the partial faith summarized in John 2:23-25..

Carson:

The word that connects this narrative with the preceding chapter is δὲ, commonly rendered ‘and’ (NIV’s Now is an idiomatic adaption) or ‘but’. If some variation of ‘and’ is accepted, the idea is that Nicodemus exemplified those who in some sense believed in Jesus, but with a faith so inadequate that Jesus did not entrust himself to them (2:23-25)… On the other hand, if δὲ has its more usual adversative force (‘but’), it means that, in contrast to those with inadequate faith at the end of ch. 2, Nicodemus’ approach was not so faulty and Jesus did entrust himself to him. [22]

Though Carson ignores the repetition of the Greek word translated man , he highlights that how the conjunction δὲ is interpreted changes the meaning of the passage significantly. Ironically, if in John 8:59 and 9:1 the conjunction καὶ is repeated, respectively (καὶ παρῆγεν οὕτως) and (Καὶ παράγων), does this highlight a potential connection between them? Carson’s translation renders John 9:1: “As he went along.” However, you and I might literally translate John 8:59, “and He passed by in this manner” and in the very next verse, John 9:1, “And passing by.”

Morris:

The expression “a man of the Pharisees” is as unusual an expression in Greek as in English. The use of ἄνθρωπος is probably meant to link the opening words of this chapter with the closing words of the preceding one, and so bring out Jesus’ knowledge of “man.” This will also be behind the use of a αὐτὸν rather than Ιησοῦς in the first reference to the Lord. [23]

The repeated use of the Greek word translated man is unusual and probably links “the opening words of John Chapter 3 with the conclusion to John chapter 2… “of course, we have no means of knowing how long after the events of ch. 2 Nicodemus came to Jesus.” [24]

Köstenberger:

John 2:23-25 summarizes the response to Jesus’ ministry in Jerusalem by the general populace (in contrast to the hostility of the Jewish leadership [2:18, 20]; note in the Greek text the repeated use of the imperfect tense, indicating continuing action), sandwiched between Jesus’ clearing of the temple and his encounter with Nicodemus. Perhaps more than concluding 2:13-22, these verses commence the Nicodemus narrative. This may be suggested by the overlapping terminology ( ἄνθρωπος [Anthropos, man or human being] in 2:25 and 3:1; σημεῖα [semeia, signs] in 2:23 and 3:2; the use of ἦν δὲ [en de, now he/there was]in 2:23 and 3:1 .

If so, then the comments regarding Jesus’ realistic attitude toward humans and his knowledge of the sinful human heart are designed to introduce the account of Nicodemus’ coming to Jesus. [25]

Köstenberger sees the repetition of the Greek words, ἄνθρωπος (man), σημεῖα (signs), and ἦν δὲ (now he and there was) linking both passages such that John 2:23-25 introduces the Nicodemus narrative.

Ridderbos:

The conversation with Nicodemus offers a very specific elaboration of what was said in a more general sense in 2:23-25. In the figure of Nicodemus we are given an illustrative demonstration—perhaps we may say par excellence—of what is in the preceding is called “the faith” of the many in Jerusalem who were impressed by the signs that Jesus did.

Nicodemus is introduced as “a man of the Pharisees.” “A man” could simply mean “someone,” but in light of the repeated ἄνθρωπος in 2:25 (and with a view to 3:4, 27), the use of the word is probably intentional. [26]

Ridderbos finds the connection between John 8:59 and John 9:1 “very loose,” the connection between John 2:23-25 and John 3:1-2 very tight with the repeated use of the Greek word for man “probably intention.”

Michaels:

Someone once said, “If you want people to read what you’ve written, don’t write about the Man, write about a man.” The repetition of the noun “person” or “man” (anthropos)links the story of Nicodemus closely to what precedes. [27]

Michaels is convinced the repetition of the Greek word for man links John 2:23-25 and John 3:1-2.

Whitacre:

Nicodemus is one of these who have an untrustworthy faith. John signals this connection by his repetition of the word man (2:25; 3:1) and by the fact that Nicodemus’s assessment of Jesus is based on the signs he had seen (3:2; sf. 2:23). [28]

Summary

Whether, in either one or the other of these transition passages (John 2:23-25—John 3:1-2 or John 8:59—John 9:1) or both, all of these commentators (perhaps with the exception of D.A. Carson) recognize to some degree John’s use of repetition and similarity in language to signify unity and continuity in the transition between different accounts. Correlation is recognized more often (and with greater vigor) between John 2:23-25 and John 3:1-2 in support of a popular, yet mistaken, theological interpretation of faith based upon signs. The correlation between John 8:59 and John 9:1 is less frequent (and less vigorous). Instead, chapter 9, the healing of the man born blind, is viewed by some scholars as “a pleasant interlude” [29] coming on the heels of two intense discourses in the temple.

Conclusion

The word choices made by the Apostle John in John 8:59 and John 9:1 are wonderfully similar and purposefully chosen.

8:59 Then they took up stones to throw at Him; but Jesus hid Himself and went out of the temple, going through the midst of them, and so passed by (καὶ παρῆγεν οὕτως).

9:1 Now as Jesus passed by (Καὶ παράγων), He saw a man who was blind from birth. (John 8:59 and John 9:1; underlining added)

Should you and I translate literally, verse 8:59 might read, “and so passed by” while verse 9:1 might read “And passing by.” This contiguous similarity of phrases, καὶ παρῆγεν… καὶ παράγων, along with their simple straightforward meaning, when combined with the thematic similarities between the account John 8:59 concludes and the account 9:1 introduces, convinces this author that the Apostle John uses a literary devise to purposefully connect the two passages, both thematically and chronologically, into one long and grueling day of ministry.

Copyright © Frank Tyler 2023