John 9:27

Joh 9:27. Τί, why) wherefore?—και ὑμεῖς ye also) He confesses that he wishes to become a disciple of Jesus.—θέλετε, do ye wish) A sweet and becoming irony. [And indeed it is right, that he, who wishes to become a disciple of Christ, should resort to anxious investigation. The truth does not shrink from it.—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.

I have told you already . . . will ye also be his disciples?--In a vein of keen irony he treats their questions as those of anxious inquirers, almost ready for discipleship! Stung by this, they retort upon him as the disciple (and here they plainly were not wrong); for themselves, they fall back upon Moses; about him there could be no doubt; but who knew about this upstart?

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

Verse 27. I have told you already] So he did, Joh 9:15. And did ye not hear? Ye certainly did. Why then do you wish to hear it again? Is it because ye wish to become his disciples? The poor man continued steady in his testimony; and, by putting this question to them, he knew he should soon put an end to the debate.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(27) I have told you already, and ye did not hear.—The man becomes weary of this cross-questioning, the purpose of which is sufficiently clear to him. His first answer was in the fewest possible words (Joh_9:15, compared with Joh_9:7), and even these he will not repeat. There is some difficulty about the meaning of the word “hear” in the two clauses of this verse. When the man says “Ye did not hear,” we naturally understand “did not heed;” but when he goes on to say, “Wherefore would ye hear it again? the word clearly has its ordinary sense of hearing. The same word occurs in the two clauses in the Greek, just as it does in the English, and we are scarcely justified in giving it two distinct meanings. If we were to read both clauses as questions, we should avoid this difficulty, and get a sense which would suit the evident feeling of the man. He is impatient, and expresses this in a series of rapid questions. “I have told you already, and did ye not hear? wherefore would ye hear it again? will ye also be His disciples?”

Will ye also be his disciples?—The words refer, probably, to some who are His disciples, not to the man himself as being, or being ready to become, a disciple. This is a further stage of his spiritual education which is to follow, but has not yet arrived (Joh_9:35-38). The man must have known of the existence of a band of disciples, who indeed in his presence had questioned their Master concerning him (Joh_9:2), and it is not unlikely that while the parents were being questioned, the son may have learnt more concerning the work of Christ. The question puts the irony in the severest form, “Surely ye also do not wish to become His disciples?” It may have been designed, or may only have been as an arrow drawn at a venture; but there must have been among those of whom it was asked, men who tried in vain to encase themselves in the armour of authority, which would repel his shaft and silence him. It must have gone through the joints of the harness and pierced to the hearts of men like Nicodemus, who were half-disciples without the “courage of their convictions.” Here was the blind beggar making an open avowal of that which the Pharisees and rulers dared only to confess by night (Joh_3:2).

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

27. I have told you] Rather, I told you.

and ye did not hear] Or possibly, and did ye not hear? This avoids taking ‘hear’ in two different senses; (1) ‘pay attention,’ (2) ‘hear.’ The man loses all patience, and will not go through it again.

wherefore would ye hear] Or, wherefore do ye wish to hear.

will ye also, &c.] Or, Surely ye also do not wish to become His disciples. The form of the question is similar to that in Joh_6:67 and Joh_7:52 (comp. Joh_4:29, Joh_7:35). Moreover, it is not the future tense, but the verb ‘to will’ or ‘wish’ (comp. Joh_5:40, Joh_6:67, Joh_7:17, Joh_8:44). Lastly, the difference between ‘be’ and ‘become’ is easily preserved here, and is worth preserving (comp. Joh_8:58). The meaning of ‘also’ has been misunderstood. It can scarcely mean ‘as well as I:’ the man has not advanced so far in faith as to count himself a disciple of Jesus; and if he had, he would not avow the fact to the Jews. ‘Also’ means ‘as well as His well-known disciples.’ That Christ had a band of followers was notorious.

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.

Then they reviled him,.... Called him an impertinent, saucy, impudent fellow, for talking in this pert manner to them, the great sanhedrim of the nation; or, as the Vulgate Latin version reads, they cursed him; they thundered out their anathemas against him, and pronounced him an execrable and an accursed fellow:

and said, thou art his disciple; for they looked upon it a reproach and scandal to be called a disciple of Jesus of Nazareth; though there is nothing more honourable than to be a follower of him the Lamb whithersoever he goes: wherefore these Jews threw off what they thought a term of reproach from themselves to the blind man; and perhaps they might say this to ensnare him, hoping that he would own himself to be a disciple of Jesus, and profess him to be the Christ, that they might, according to their own act, excommunicate him. The Vulgate Latin, Persic, and Ethiopic versions read, "be thou his disciple"; if thou wilt, we despise the character; far be it from us that we should be followers of him:

but we are Moses's disciples. Thus they preferred Moses to Christ, and chose to be the disciples of Moses the servant, rather than of Christ the Son; though indeed they were not the genuine disciples of Moses; for if they had, they would have been the disciples of Christ, and believers in him, since Moses wrote and testified of him: they might indeed be so far the disciples of Moses, or of his law, since they sought for righteousness and justification by obedience to his law. This was a phrase in use among the Jews: so the Targumist (i) on Num 3:2 says,

"these are the names of they sons of Aaron the priests, , "the disciples of Moses", the master of the Israelites;''

particularly the Pharisees, as here, claimed this title to themselves: for it is said (k),

"all the seven days (before the day of atonement) they delivered to him (the high priest) two of the disciples of the wise men, to instruct him in the service (of that day), who were, , "of the disciples of Moses", in opposition to the Sadducees:''

from whence it appears, that these disciples of Moses were of the sect of the Pharisees, who assumed this character as peculiar to themselves; sometimes they call themselves the disciples of Abraham, though the description they give of such, by no means belongs to them; See Gill on Joh 8:39. They say (l),

"whoever has three things in him, is , "of the disciples of Abraham" our father, and who has three other things is of the disciples of Balaam the wicked: he that has a good eye, (beneficence, or temperance, or contentment,) a lowly spirit, and an humble soul, he is of "the disciples of Abraham" our father; but he that has evil eye, and a proud spirit, and a large soul (lustful or covetous), is of the disciples of Balaam.''

This last character best agrees with those very persons, who would be thought to be the disciples of Abraham and of Moses.

(i) Jonathan ben Uzziel in ib. (k) T. Bab. Yoma, fol. 4. 1. (l) Pirke Abot, c. 5. sect. 19.

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

27 He answered them, I have told you already, and ye did not hear: wherefore would ye hear it again? will ye also be his disciples?

Ver. 27. Will ye also be his disciples?] A bold speech of so mean a man, so little enlightened, to the chief priests and Pharisees. Such was that of Dirick Carver, martyr, to Bonner, Your doctrine is poison and sorcery. If Christ were here, you would put him to a worse death than he was put to before. You say you can make God; you can make a pudding as soon, &c. And that of Henry Lawrence, who being to subscribe the bill of his examination, wrote, Ye are all antichrist, and him ye follow, &c. And that of Anthony Parsons: Thou callest us thieves, said the bishop of Salisbury. I say, quoth Anthony, ye are not only thieves, but murderers, ye are rather bitesheeps than true bishops. (Acts and Mon.)

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.

I have told you already, and you have heard. In almost all Greek manuscripts we now read, and you have not heard. Beza, with good reason, here prefers the Latin Vulgate, as more correct than the Greek. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

It is wonderful to see how the boldness and confidence of the poor man increased; God giving him that wisdom and courage which they were not able to resist. He refuseth to repeat the story to them, telling them he had once already told it them, but they would not give credit to him; and to what purpose was it for him to say it over again, unless they were inclined to be his disciples? Some think the form of speech implies a hearty wishing and desiring that they would be so: but others think he speaks ironically, as if he had said, I know my repeating again the story will not induce you to be his disciples, you are resolved against that, and therefore why do you put me upon a needless trouble? And this seemeth to have been his sense by what followeth in the Pharisees reply, full of indignation.

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

27. Be his disciples—Was the irony in his question justifiable? Elijah used irony in 1Ki_18:27, and Jesus in Mat_23:32. And yet, if this were truly a legal court, it may be doubted whether the man did not commit a faulty disrespect for which the want of self-respect in the court furnishes no full excuse. Yet when we consider that he was a poor, uncultivated mendicant, we can excuse this single error, and still wonder at his martyr-like constancy.

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

He answered them, I told you already, and ye did not hear (the Italic Versions and the Vulgate here omit the negation, which De Wette says would be caster of comprehension; but as it stands, the sentence is equivalent to "you had no ears, you took no heed, if you had already listened to the simple facts"): wherefore would ye hear it again? You will pay no more heed now than then; or do ye want to transform it into a charge? There is another alternative, stated in either humble pleading or ironical retort, according as we interpret the kai . The next question is either,

(1) (Lutbardt) Would you also be his disciples, like the many multitudes who are shouting his praise? is that your bent? surely not! or

(2) it may mean, Is it possible that it is in your mind, not only to find out all about the how of this great miracle, but also to become his disciples? Neither of these interpretations is perfectly consistent with his taunt, "ye did not hear." Therefore

(3) (Bengel) the most natural meaning is, Would ye also, as well as myself, the poor beggar, become his disciples? (so Westcott, Moulton, and Lange). The poor man was roused, ironical, and ready, notwithstanding the threat of the great excommunication hanging over him, to announce his own discipleship to any extent and at any risk.

An appeal for disciples.

Admirable, indeed, were the bearing and the language of this poor man when in the presence either of Jesus or of the Pharisees. When confronted by the Lord"s enemies, he was not worsted in the discussion, and he was silenced only by violence. If there was a shade of irony in this appeal, still there was justice in it. The language is such as may well be addressed, by those who have benefited by Christ and have attached themselves to Christ, to all whom their influence may reach.

I THE CHARACTER OF THIS DISCIPLESHIP. There was reason in the designation "disciple," as applied to all who attached themselves to the Lord Jesus. Observe:

1. The Master and his lesson. Christ is supremely able to teach. There may be learned

a. wisdom from his lips;

b. holiness from his life;

c. love and pardon from his cross;

d. obedience from his throne.

2. The scholar and his spirit. On the part of him who would be Christ"s true pupil, there must be

a. reverence for the Master"s authority;

b. diligence in the study of his character, his words, and his life;

c. subjection to all commands, however this submission may involve self-denial;

d. perseverance in application to Divine lessons.

II THE HINDRANCES TO THIS DISCIPLESHIP. There may be observed, as militating against such pupilage:

1. Pride, which flatters men that they need no teaching, that they are a sufficient lesson and law to themselves.

2. Irreligion, which assures men that other masters are as good as Christ, that there is no special faculty to instruct and to govern residing in him rather than in others who claim obedience.

3. Unspirituality, which too readily suggests that Christ"s teaching is too holy, that his standard of goodness is too high, for human attainment. By these several formidable obstacles multitudes are kept from resorting to Jesus in that reverent, lowly, and teachable temper of mind which alone can secure their enlightenment and salvation.

III THE MOTIVES TO THIS DISCIPLESHIP.

1. It is our nature and our need to learn.

2. None is so able to instruct us as is the great Teacher, the Divine Master.

3. To stand aloof from his teaching is to remain ignorant of what it most concerns us to know.

4. Christ is willing to receive and to welcome us into his school. There is no need, in order to become his disciples and to learn of him, to abandon lawful avocations; no need to dispense with human teachers who are not rivals to Jesus. The door of the school is open, and the great Master is waiting and ready.

APPLICATION.

1. A question to answer for yourselves. "Will ye also be his disciples?" It is not the first time this question has been put to the hearers of the gospel; it is urged once again. It is not too early for any to begin discipleship. And it is not too late for any who may have delayed hitherto, now to respond to the summons.

2. A question to propose to others. This is the invitation which the Church is bound to address to the world. If one who had been a poor blind beggar could urge it upon his superiors; if he could speak for Jesus, though persecuted for his boldness; why should any Christian be deterred from witnessing and appealing to his fellow-men, either by the sense of his own unworthiness and insufficiency, or by the seeming unsuitableness and insensibility of those to whom the appeal is made? T.

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

Are ye also - As well as I, at length convinced and willing to be his disciples?

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

27. καὶ οὐκ ἠκούσατε. Possibly interrogative, Did ye not hear? This avoids taking ἀκούειν in two senses; (1) ‘hearken,’ (2) ‘hear.’ The man loses all patience, and will not go through it again.

μὴ καὶ ὑμεῖς. Surely ye also do not wish to become: comp. Joh 4:29, Joh 6:67, Joh 7:35; Joh 7:52. For θέλειν comp. Joh 5:40, Joh 6:67, Joh 7:17, Joh 8:44. For γένεσθαι comp. Joh 1:6, Joh 8:58, Joh 10:19. The meaning of ‘also’ has been misunderstood. It can scarcely mean ‘as well as I:’ the man has not advanced so far in faith as to count himself a disciple of Jesus; and if he had, he would not avow the fact to the Jews. ‘Also’ means ‘as well as His well-known disciples.’ That Christ had a band of followers was notorious.

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.

27.] οὐκ ἠκούσατε must be in its special meaning of ‘did not heed it.’ The latter clause is of course ironical: ‘you seem so anxious to hear particulars about Him, that you must surely be intending to become His disciples.’

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

27. The man who has recovered his sight now becomes irritable, and turns on his questioners: εἶπον ὑμῖν ἤδη καὶ οὐκ ἠκούσατε, “I told you already (v. 15), and you did not hear,” i.e. you did not heed. Fam. 13 have ἐπιστεύσατε for ἠκούσατε, and the O.L. r has creditis, an attempt to interpret ἠκούσατε.

μὴ καὶ ὑμεῖς θέλετε αὐτοῦ μαθηταὶ γενέσθαι; “Surely you do not wish to become disciples of His?” He could not refrain from this ironical gibe, which he must have known would irritate the Pharisees. καί before ὑμεῖς, “you also,” suggests that it was known that Jesus had made some disciples already, and that the Pharisees were aware of it.

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