John 9:26

Joh 9:26. Εἶπον, they said) These wretched persons strangely torture themselves.[261]

[261] τὶ—πῶς, what—how?) They were wishing to suppress the certainty of the miracle, provided only it were possible. Many extraordinary things happen in all ages: several things of that kind are also reported without good foundation. Therefore it would be advantageous that the True, in such cases as these, should be distinguished from the False, and the Certain from the Doubtful, by the most searching investigation which it is possible to make. But indeed the unbelieving world conceives it to be for its own interest that nothing should be altogether evident, and cleared of every difficulty. Thus, as we may see, under the pretext of its being only the result of an accumulation of tricks, the truth itself can be avoided.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_9:26-27. As they are unable to attain their end, they return to the question as to the How? (comp. Joh_9:15) in order conclusively to establish the fact in the course of this second examination of the man. He, however, with his straightforward, honest mind (ἀνὴρ ἀδόνητος, Nonnus), becomes irritated, and even embittered, at this repeated interrogation.

καὶ οὐκ ἠκούσατε] is taken as a declaration: and ye have not listened thereto (taken heed). It would correspond better, however, to the naive character of the man, and to the liveliness of his irritation, as also to the succeeding ἀκούειν, which denotes simply hear, if we were to take it as a question: And have you not heard it?

τί] why, as you surely must have heard it.

μὴ καὶ ὑμεῖς] surely not you also, like others. To the θέλειν, etc., would correspond the effort to be convinced of the reality of the miracle that had been performed. Chrysostom, Bengel, and several others, consider that καί indicates that the blind man confessed himself to be one of His disciples, or that it was his intention to become one. His development, however, had not yet advanced so far. See Joh_9:35-36. But that his benefactor had disciples about Him (Joh_9:2), he must certainly have learnt from others.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 9:26 . Thwarted by the man’s boldness and perceiving that it was hopeless to deny the fact, they return to the question of the means used. Τί ἐποίησέ σοι ; At this the man loses patience. Their crafty and silly attempt to lead him into some inconsistent statement seems to him despicable, and he breaks out (Joh 9:27 ): Εἶπον … γενέσθαι . No more galling gibe could have been hurled at them than this man’s “Are you also wishing to become His disciples?”

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Then said they . . . again, What did he to thee? &c.--hoping by repeated questions to ensnare him, but the youth is more than a match for them.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

26. Again, therefore, they said to him. When we see wicked men so delighted in performing their own base actions, we ought to be ashamed of our slothfulness, in acting with such coolness about the affairs of Christ. Though they search on all sides to obtain grounds of slander, the Lord defeats their attempts, in a remarkable manner, by the unshaken firmness of the blind man; for not only does he persist in his opinion, but he freely and severely reproaches them, that after having abundantly ascertained and known the truth, they endeavor to bury it by their continual inquiries. He charges them also with wicked hatred of Christ, when he says,

Do you also wish to become his disciples? For he means that, though they were a hundred times convinced, they are so strongly prejudiced by wicked and hostile dispositions, that they will never yield. It is an astonishing display of freedom, when a man of mean and low condition, and especially liable to be reproached on account of his poverty, fearlessly provokes the rage of all the priests against himself. If that which was nothing more than a small preparation for faith gave him so much boldness, when he came to the struggle, what excuse can be pleaded by great preachers of the Gospel, who, though they are beyond the reach of darts, are silent as soon as danger is threatened? This question is likewise ironical; for he means that they are prompted by malice, and not by a sincere desire of the truth, to press him so earnestly to reply as to this fact.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(26) Then said they to him again.—Failing to establish their denial of the fact, they repeat their questionings as to the means used. They hope, it may be, to detect some difference in the accounts, or something which they can construe into a charge against our Lord; or, perhaps, as some have suggested, their repeated questions are merely to gain time or cover their retreat. His honest boldness is too much for their craft. Their adjuration to speak as in God’s presence has been answered in a way they little expected, and the questions they now repeat are asked because they know not what to say.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

26. Being baffled, they return to the details of the fact, either to try once more to shake the evidence, or for want of something better to say.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

He answered them, I have told you already,..... As he had, Joh 9:15,

and ye did not hear; the Vulgate Latin version reads, and ye have heard; and so some copies of Stephens's; that is, an account had been given of the manner how his eyes were opened, and they had heard the account with their bodily ears, though not with the ears of their minds; and therefore, according to most copies and versions, it is read, "ye did not hear"; did not regard it, or give credit to it; and so the Persic version renders it, "and ye have not believed"; they would not believe the man had been blind, until they sent for his parents; much less would they believe the account of his cure:

wherefore would ye hear it again? once is sufficient, especially since the former account has been disregarded and discredited: their view could not be their own information but to baffle and confound the man, if they could. The Syriac, Arabic, and Ethiopic versions leave out the word "again", and only read, "wherefore would ye hear?" what end can you have in it? of what avail would it be? or what purpose can be answered by it?

will ye also be his disciples? as many whom you call ignorant and accursed people are, and as I myself desire to be. This he might say either in an ironical and sarcastic way; or else seriously, suggesting, that if they were willing to examine into this fact, with upright views and sincere intentions, that should it appear to be a true miracle, they would become the disciples and followers of Jesus, then he would, with all his heart, relate the account to them over and over again, or as often as they pleased.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

26 Then said they to him again, What did he to thee? how opened he thine eyes?

Ver. 26. What did he to thee? how opened he thine eyes?] How fain would envy here have fastened her fangs, and have found somewhat to say, whereby to cast a slur on the miracle. They are even question sick, as those 1Ti 6:4. Et si non aliqua nocuissent, &c. They feed upon their own hearts, because they cannot come at Christ’s.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

How opened he thine eyes? - The reason why they asked this so often was doubtless to attempt to draw him into a contradiction; either to intimidate him, or throw him off his guard, so that he might be detected in denying what he had before affirmed. But God gave to this poor man grace and strength to make a bold confession of the truth, and sufficient common sense completely to confound his proud and subtle examiners.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

They cannot frown him into a denial of the miracle wrought; he stood stoutly to affirm, that he was born blind, and that he was cured by Christ: now they put him to tell the story over again, either hoping they should entrap him, contradicting himself in his story; or, at least, find something, upon his repeating the story, for them to take advantage from, to persuade the people that it was but a cheat, and indeed there was no such miracle wrought upon him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

26. Said they… again—Proceeding apparently to cross-question him, in order to detect some refutation of the miracle. This cross-questioning the man indignantly and sarcastically declines. He refers them to his explicit narrative in his former examination, which they endeavoured to slight; and he ironically imputes their zealous questioning to a desire to become his disciples. The keenness with which sceptics scrutinize the Gospel often surpasses the earnestness of its believing students. And it is a striking fact that critical attacks have stimulated Christian scholars to a profounder study of the word of God, and have thus resulted in a truer understanding of its depths of meaning, and clearer demonstrations of its infinite truth.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

They said therefore to him, What did he to thee? how opened he thine eyes? They sought to draw from him the explicit proof that Jesus had broken the sabbath, or possibly to entangle him in some different statement. The fact of the supernatural change is practically conceded to the obstinacy of the man"s reiterated declaration, and the identification of his person by others. Westcott here differs from the majority of recent expositors, and supposes that the "questions suggest that they were willing to believe if the facts were not decisive against belief." But the answer of the man proves that he saw the cunning of his antagonists, and was irritated by their conspicuous design to twist the infinite benefit that he had received into the material of a charge against his Benefactor.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Connecting Statement:

The Jews continue to speak to the man who had been blind.

Why do you want to hear it again?

This remark appears in the form of a question to express the man's amazement that the Jewish leaders have asked him to tell them again what happened. AT: "I am surprised that you want to hear again what happened to me!" (See: Rhetorical Question)

You do not want to become his disciples too, do you?

This remark appears in the form of a question to add irony to the man's statement. He knows that the Jewish leaders do not want to follow Jesus. Here he ridicules them. AT: "It sounds like you also want to become his disciples!" (See: Rhetorical Question and Irony)

translationWords

disciple

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

26. Being baffled, they return to the details, either to try once more to shake the evidence, or for want of something better to say.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

26.] They perhaps are trying to shake his evidence,—or to make him state something which should bring out some stronger violation of the sabbath.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

26. Accordingly his questioners attempt a further cross-examination, hoping to elicit some damaging admission.

After αὐτῷ, the rec. text has πάλιν (אcANΓΔΘ), but om. א*BDW.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.