John 9:31

Joh_9:31

Now we know that God heareth not sinners

True and not true

1.

It is ill to wrench passages of the Bible out of their context, and treat them as infallible scripture when they are only sayings of men. By acting thus foolishly we could prove that there is no God (Psa_14:1), that God hath forgotten His people (Isa_49:14), that Christ was a winebibber (Mat_9:19), and that we ought to worship the devil Mat_4:19). This will never do. We must inquire who uttered the sentence before we venture to preach from it.

2. Our text is the saying of a shrewd blind man who was far from being well instructed. It is to be taken for what it is worth; but by no means to be regarded as Christs teaching. The Pharisees evidently admitted its force, and were puzzled by it. It was good argument as against them. It is true or false as we may happen to view it.

I. IT IS NOT TRUE IN SOME SENSES. We could not say absolutely that God heareth not sinners, for

1. God does hear men who sin, or else He would hear no one: for there is no man that sinneth not (1Ki_8:46); not a saint would be heard, for even saints are sinners.

2. God does sometimes hear and answer unregenerate men.

(1) To show that He is truly God, and make them own it Psa_106:44).

(2) To manifest His great compassion, whereby He even hears the ravens cry (Psa_147:1-20).

(3) To lead them to repentance (1Ki_21:27).

(4) To leave them without excuse (Exo_10:16-17).

(5) To punish them, as when He sent quails to the murmurers Num_11:33), and gave Israel a king (1Sa_12:17), in His anger.

3. God does graciously hear sinners when they cry for mercy. Not to believe this were

(1) To render the gospel no gospel.

(2) To deny facts. David, Manasseh, the dying thief, the publican, the prodigal, confirm this testimony.

(3) To deny promises (Isa_11:7).

II. IT IS TRUE IN OTHER SENSES. The Lord does not hear sinners as He hears His own people.

1. He hears no sinners prayer apart from the mediation of our Lord Jesus 1Ti_2:5; Eph_2:18).

2. He will not hear a wicked, formal, heartless prayer (Pro_15:29).

3. He will not hear the man who wilfully continues in sin, and abides in unbelief (Jer_14:12; Isa_1:15).

4. He will not hear the hypocrites mockery of prayer (Job_27:9).

5. He will not hear the unforgiving (Mar_11:25-26).

6. He will not hear even His people when sin is wilfully indulged, and entertained in their hearts (Psa_66:18).

7. He will not hear those who refuse to hear His Word, or to regard His ordinances (Pro_28:9).

8. He will not hear those who harden their hearts against the monitions of His Spirit, the warnings of His providence, the appeals of His ministers, the strivings of conscience, and so forth.

9. He will not hear those who refuse to be saved by grace, or who trust in their own prayers as the cause of salvation.

10. He will not hear sinners who die impenitent. At the last He will close His ear to them, as to the foolish virgins, who cried, Lord, Lord, open to Mat_25:11).

Conclusion: One or two things are very clear and sure.

1. He cannot hear those who never speak to Him.

2. He has never yet given any one of us a fiat refusal.

3. He permits us at this moment to pray, and it will be well for us to do so, and see if He does not hear us. (C. H. Spurgeon.)

The return of prayers

It is difficult to determine which is the greater wonder, that prayer should produce such vast and blessed effects, or that we should be unwilling to use such an instrument for procuring them. The first declares Gods goodness, the second our folly and weakness. That God heareth not sinners was a proverbial saying and supported by Scripture (Job_27:9; Psa_66:18; Pro_1:28; IsaJe 14:10, 12). The proposition may be considered

1. According to the purpose of the blind man: God heareth not sinners in that they are sinners, though a sinner may be heard in his prayer to confirm his faith. God hears him not at all in that wherein he sins; for God is truth and cannot confirm a lie.

2. In a manner that concerns us more nearly; i.e., if we be not good men, our prayers will do us no good. God turns away from the unwholesome breathings of corruption.

I. WHOSOEVER PRAYS WHILE HE IS IN A STATE OF SIN, HIS PRAYER IS AN ABOMINATION TO GOD. This truth was believed by the ancient world; hence the appointment of baptisms and ceremonial expiations.

1. It is an act of profanation for an unholy person to handle holy things and offices.

2. A wicked person, while he remains in that condition, is not a natural object of pity.

3. Purity is recommended by the necessary appendages of prayer

(1) fasting,

(2) almsgiving,

(3) and by the various indecencies which are prohibited, not only for their general malignity but because they hinder prayer, such as unmercifulness, which unfits us to receive pardon for our own trespasses; lust and uncleanliness which defile the temple and take from us all affection to spiritual things.

4. After these evidences of Scripture and reason there is less necessity to take notice of those objections derived from the prosperity of evil persons. If such ask things hurtful and sinful if God hears them not it is in mercy; but there are many instances of success in improper prayers which have turned out to the disadvantage of the petitioners.

II. MANY TIMES GOOD MEN PRAY, AND NOT SINFULLY, BUT IT RETURNS EMPTY. Because although the man may be, yet the prayer is not in proper disposition. Prayers are hindered

1. By anger, or a storm in the spirit of him who prays. Prayer is an action or state of intercourse exactly contrary to the character of anger, its spirit being gentle and meek, and its influences calm and soothing.

2. By indifference and easiness of desire. He that is cold and tame in his prayers has not tasted the delight of religion and the goodness of God; he is a stranger to the secrets of His kingdom. What examples we have of fervency in Scripture, more particularly in the case of Christ and St. Paul! Under this head may be placed cautions against

(1) Want of attention, which is an effect of lukewarmness and infirmity, which is only remedied as our prayers are made zealous and our infirmities are strengthened by the Spirit.

(2) Want of perseverance. When our prayer is for a great matter and a great necessity, how often do we pursue it only by chance or humour; or else our choice is cool as soon as it is hot, and our prayer without fruit because the desire does not last. If we would secure the blessing we must pray on until it comes.

3. By the want of their being put up in good company. For sometimes an obnoxious person has so secured a mischief that those who stay with him share his punishment as the sailors did Jonahs. But when good men pray with one heart, and in a holy assembly, when they are holy in their desires and lawful in their authority, then their prayers ascend like the hymns of angels.

III. WHAT DEGREES AND CIRCUMSTANCES OF PIETY ARE REQUIRED TO MAKE US FIT TO BE INTERCESSORS FOR OTHERS AND TO PRAY FOR THEM WITH PROBABLE EFFECT. No prayers, of course, can prevail with regard to an indisposed person; as the sun cannot enlighten a blind eye.

1. Those who pray for others should be persons of extraordinary piety. This is exemplified in the case of Job (Job_42:7-8) and Phinehas. It was also a vast blessing entailed on the posterity of Abraham, Isaac and Jacob; because they had great religion they had great power with God. A man of little piety cannot water another mans garden and bless it with a gracious shower; he must look to himself. But what an encouragement this is to a holy life; what an advantage it may be to our relatives, country, etc. How useless and vile the man whose prayers avail not for the meanest person! And yet everyone in a state of grace may intercede for others, a duty prescribed throughout Scripture.

2. We must take care that as our piety, so also our offices be extraordinary. He that prays to reverse a sentence of God, etc., must not expect great effects from a morning or evening collect, or from an honest wish. But in our importunity we must not make our account by a multitude of words, but by measures of the spirit, holiness of soul, justness of the desire, and the usefulness of the request to Gods glory. We must not be ashamed or backward in asking, but our modesty to God in prayer has no measures but these--self-distrust, confidence in God, humility, reverence and submission to Gods will. These being observed our importunity should be as great as possible, and it will be likely to prevail.

3. It is another great advantage that he who prays be a person of superior dignity or employment. For God has appointed some person by their callings to pray for others, as fathers for their children, ministers for their flocks, kings for their subjects. And it is well this is so, since so few understand their duties to themselves and others. But if God heareth not princes, of what necessity is it that such should be holy.

IV. THE SIGNS OF OUR PRAYERS BEING HEARD. This requires little observation; for if our prayers be according to the warrant of Gods Word, and if we ask according to Gods will what is right and profitable, we may rely on the promises, and be sure that our prayers are heard. (Jeremy Taylor.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joh 9:31. Ἁμαρτωλῶν, sinners) The faith of the man increases: comp. Joh 9:17; Joh 9:24-25, “He is a prophet; whether He be a sinner, I know not: one thing I know, that whereas I was blind, now I see.”—τὸ θέλημα, the will) Whoever doeth the will of God, God doeth His will for him, when he prays.

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

Joh 9:31 . This is elaborated in Joh 9:31 : οἴδαμεν … ἀκούει . They themselves had owned it a work of God, Joh 9:24 ; but God is not persuaded or induced to give such power to sinners, but only to those who do His will. This man therefore, were He a sinner, would have been unable to do anything, not to speak of such a work as has never before been done. Watkins expresses it as a syllogism. (1) God heareth not sinners but only those who worship Him and do His will; (2) That God heareth this man is certain, for such a miracle could be performed only by divine power; (3) This man, therefore, is not a sinner but is from God.

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

they cast him out--judicially, no doubt, as well in fact. The allusion to his being "born in sins" seems a tacit admission of his being blind from birth--the very thing they had been so unwilling to own. But rage and enmity to truth are seldom consistent in their outbreaks. The friends of this excommunicated youth, crowding around him with their sympathy, would probably express surprise that One who could work such a cure should be unable to protect his patient from the persecution it had raised against him, or should possess the power without using it. Nor would it be strange if such thoughts should arise in the youth's own mind. But if they did, it is certain, from what follows, that they made no lodgment there, conscious as he was that "whereas he was blind, now he saw," and satisfied that if his Benefactor "were not of God, He could do nothing" (Joh 9:33). There was a word for him too, which, if whispered in his ear from the oracles of God, would seem expressly designed to describe his case, and prepare him for the coming interview with his gracious Friend. "Hear the word of the Lord, ye that tremble at His word. Your brethren that hated you, that cast you out for My name's sake, said, Let the Lord be glorified; BUT HE SHALL APPEAR TO YOUR JOY, and they shall be ashamed" (Isa 66:5). But how was He engaged to whom such noble testimony had been given, and for whom such persecution had been borne? Uttering, perhaps, in secret, "with strong crying and tears," the words of the prophetic psalm, "Let not them that wait on Thee, O Lord God of hosts, be ashamed for my sake; let none that seek Thee be confounded for my sake, O God of Israel; because for Thy sake I have borne reproach . . . and the reproaches of them that reproached Thee are fallen upon me" (Psa 69:6-7, Psa 69:9).

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 31. God heareth not sinners] I believe the word αμαρτωλων signifies heathens, or persons not proselyted to the Jewish religion; and therefore it is put in opposition to θεοσεβης, a worshipper of the true God. See the note on Lu 7:37. But in what sense may it be said, following our common version, that God heareth not sinners? When they regard iniquity in their heart-when they wish to be saved, and yet abide in their sins-when they will not separate themselves from the workers and works of iniquity. In all these cases, God heareth not sinners.

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

31. Now we know that God heareth not sinners. Those who think that the man spoke this, in accordance with the opinion of the people, are mistaken; for the word sinner, in this passage, as in another which lately occurred, means an ungodly and immoral person. It is the uniform doctrine of Scripture, that God does not listen to any but those who call upon him with truth and sincerity. For while faith alone opens the door to us to go to God, it is certain that all wicked men are excluded from approaching to him; and he even declares that he detests their prayers, (Proverbs 28:9,) as he abhors their sacrifices, (Proverbs 15:8.) It is by a special privilege that he invites his children to himself; and it is the Spirit of adoption alone that crieth out in our hearts, Abba, Father, (Romans 8:15; Galatians 4:6.) In short, no man is properly disposed to pray to God, unless his heart be purified by faith. But wicked men profane the sacred name of God by their prayers, and therefore they deserve rather to be punished for this sacrilege, than to obtain any thing for salvation. Accordingly, the blind man does not reason inconclusively, that Christ has come from God, because God lends a favorable ear to his prayers.

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.

(31) Now we know that God heareth not sinners.—What they should have known, but asserted that they did not, he proceeds to declare. The argument of this and the two following verses may be stated in syllogistic form, thus:—(1) God heareth not sinners, but only those who worship Him and do His will. (2) That God heareth this Man is certain, for such a miracle could be performed only by divine power. (3) This Man, therefore, is not a sinner, but is from God.

He assumes as a general truth, which all accepted, that God heareth not sinners. This is based upon numerous passages in the Old Testament Scriptures—e.g., Isa_1:11-15; Psa_66:18; Psa_109:7; Pro_15:8; Pro_15:29; Job_27:9; Job_35:13. We are, of course, to understand the word “sinner” in the sense in which they had used it in Joh_9:16; Joh_9:24. They had said that they knew this Man to be a sinner, and they meant one who was a sinner in a darker sense than that in which the word may be applied to all men. He asserts, as a truth which agrees with the whole teaching of the Old Testament, and with all the religious instincts of men, that there would be no communion between such a man and heaven. Such a one could not be commissioned as a prophet, or so heard in heaven as to have power to work miracles on earth. (Comp. Notes on Joh_11:41-42, and Act_3:12.) Men have sometimes taken the words altogether apart from their context, and read into them a dark meaning which they cannot be rightly made to bear. Neither these words, nor any words of God, assign any limit to the divine grace, which extendeth to every penitent sinner; nor is there any voice of any child of man lifted to heaven, which is not heard by the Father who is in heaven.

It has often been noted here that the words are spoken by one whose authority does not make them binding upon us; but it is clear that they were accepted. as a general truth. We need no other explanation if we bear in mind the special sense which is here attached to the word “sinner.”

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

31. God heareth not sinners] i.e. wilful, impenitent sinners. Of course it cannot mean ‘God heareth no one who hath sinned,’ which would imply that God never answers the prayers of men. But the man’s dictum, reasonably understood, is the plain teaching of the O.T., whence he no doubt derived it. ‘The Lord is far from the wicked; but He heareth the prayer of the righteous’ (Pro_15:29). Comp. Psa_66:18-19; Job_27:8-9; Isa_1:11-15.

a worshipper of God] Or, God-fearing, religious. The word occurs nowhere else in N.T. The man supposes that miracles must be answers to prayer. Only good men can gain such answers to prayer. Only a very good man could gain such an unprecedented answer as this.

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.

Since the world began,.... , "from eternity", or never: the phrase answers to frequently used by the Jews (m), for never; and so the Arabic version renders it, "it was never heard", &c. since time was:

was it not heard, that any man opened the eyes of one that was born blind; as not any physician by any natural means, or art, so not any prophet in a miraculous way, no not Moses himself; among all the miracles he wrought, which the Jews say (n) were seventy six, and which were two more than were wrought by all the prophets put together, this is not to be found in the list of them, nor in the catalogue of miracles done by others. Elisha indeed prayed to God to restore sight to an army smitten with blindness; but then they were persons who saw before, and were not blind from their birth. Wherefore it must follow, that Jesus, the author of this miracle, must be greater than any of the prophets, even than Moses himself, and has a greater confirmation of his mission from God, than either he or they had: and as this was a miracle in nature, it is no less a miracle in grace, that one born in the blindness and darkness of sin, ignorance, and infidelity, should have the eyes of his understanding opened, to behold divine and spiritual things.

(m) Abot R. Nathan, c. 35. fol. 8. 2. Maimon. Mechira, c. 20. sect. 8. & Shelchim & Shotaphim, c. 10. sect. 1, 2, 3, 4. & passim. (n) Menasseh ben lsrael, Conciliat. in Deut. Quaest. 11. p. 240.

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

31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth.

Ver. 31. We know that God heareth not sinners] Their incense smells of the hand that offers it: the leper’s lips should be covered, according to the law: the wicked "compass God with lies," Hos 11:12, when they cry, "My Father, my Father," &c. This is one of those natural notions that the devil could never blot out of man’s mind, that God heareth not sinners; he will never accept a good motion from a bad mouth, as that state in story would not. Hinc Achilles Homericus, ος κε Θεοις επιπειθηται μαλα τ εκλυον αυτου. He silenced the devil acknowledging him: and of witches’ good prayers one saith, Si magicae, Deus non vult tales: si piae, non per tales.

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.

Now we know - That is, it is an admitted or conceded point. No one calls it into question.

God heareth not - When a miracle was performed it was customary to invoke the aid of God. Jesus often did this himself, and it was by his power only that prophets and apostles could perform miracles. The word “heareth” in this place is to be understood as referring to such cases. God will not hear - that is, answer.

Sinners - Impostors. False prophets and pretenders to divine revelation. See Joh 9:24. The meaning of this verse is, therefore, “It is well understood that God will not give miraculous aid to impostors and false prophets.” We may remark here:

That the passage has no reference to the prayers which sinners make for salvation. If it had it would not be of course true. It was the mere opinion of this man, in accordance with the common sentiment of the Jews, and there is no evidence that he was inspired. The only prayers which God will not hear are those which are offered in mockery, or when the man loves his sins and is unwilling to give them up. Such prayers God will not hear, Psa 66:18; “If I regard iniquity in my heart, the Lord will not hear me;” Isa 1:14-15; Job 27:9; Jer 11:11; Eze 8:18; Mic 3:4; Zec 7:13,

A worshipper - A sincere worshipper; one who fears, loves, and adores him.

Doeth his will - Obeys his commandments. This is infallibly true. The Scripture abounds with promises to such that God will hear their prayer. See Psa 34:15; Mat 7:7-8.

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

God doth not hear sinners. That is, in so particular a manner, as to work miracles in favour of them and their doctrine. (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).

This poor man proveth that Christ was from heaven, because he had opened his eyes; not as yet apprehending that Christ did it by putting out an immediate Divine power for his healing; but as a great prophet, obtaining such a power from God for the confirmation of the things which he delivered.

Now (saith he) we know that God heareth not sinners. But the question is, what truth there is in this axiom, or proposition. Doth not God hear sinners? Then he can hear none; for who liveth, and sinneth not against God? How did he hear Ahab, and others who were notorious sinners?

Answer.

1. By sinners here must be understood notorious and presumptuous sinners, that live and go on in courses of sin with hardened hearts: the word here used signifieth bold, presumptuous sinners; not such as sin merely through ignorance, weakness, or human infirmity.

2. God is under no covenant obligation to hear sinners; they can challenge no such favour upon the account of any promise: but God, out of the aboundings of his goodness, may hear them, as he heard Ahab and others; he may hear them as his creatures crying in their misery, though he hears them not as children, or upon the account of any covenant.

3. As to the sense of this maxim in this place, it seemeth to be particular and special; and the words seem to be restrained to that particular degree of favour here spoken of; God useth not to honour notorious and flagitious sinners, by giving them a power to work miracles, by which they should confirm any thing which they say.

This poor man bringeth this as an argument, why Christ should not be such a notorious sinner as they spake him, because it was not God’s way to honour such persons with his presence and assistance to the doing of those things which none could do but by a Divine power committed to him. Two things this man assumes, or taketh for granted:

1. That no man can work miracles, without a power obtained of by prayer, as we saw it was in the case of Elisha, 2Ki 4:33.

2. That what Christ did, he did as a man.

The first is true, the second was false. He was not yet convinced of Christ’s Divine nature, nor looked upon him higher than as a prophet, one sent of God to reveal the will of God, and to work great works in the world by prayer; as to which he affirms, that if he were such a sinner as they clamoured, God would not hear him. So as the question, How far God may hear sinners, in giving them any thing they ask of him, seemeth not at all proper to this place; though it be enough clear from other scriptures, such as Psa 66:18; Isa 1:5, that none that live in a course of sin can expect that God should hear or give answer to their prayers; and though God may give to such sinners such things as they ask him for, which are of a mere external concern, yet it is not with respect to any promise which he hath made to them, but out of the aboundings of his own goodness. But if a man feareth God, and worketh righteousness, him the Lord heareth, accepteth, and answereth. The secret of the Lord is with them that fear him, Psa 25:14; Pro 3:32.

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

31. God heareth not sinners—That is, to grant them miraculous powers. The blind-born ably argues, on ground of common sense, that a man who receives a commission from God to work miracles, his character, authority, and teaching are thereby endorsed by God; and if God be holy, the man cannot be, in the very miracle, a sinner.

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

We know the new-born disputant takes up the language of these proud casuists, and adopts the technical phrase which they had used (vers. 24, 29) we know, you and I, that God heareth not sinners in any special sense of miraculous approval. (Job_27:9 Job_35:13 Psa_109:7; and especially Psa_66:18, 19 Pro_15:29 Isa_1:15) One aspect of Old Testament teaching shows that a man must delight himself in the Lord in order to receive the desires of his heart. If we ask anything according to his will, he heareth us; but the prayer of the sinner, the desire of the wicked, is contrary to the will of" God. When the sinner turns from his sins to the Lord, the cry for mercy is in harmony with the will of God. In one sense every prayer is the prayer of sinful men; but it is the Divine life working within them that offers acceptable prayer. The prayer of the sinner as such is not heard. We know God does not listen to the cry of sinners, when, as sinners, they ask from the ground of their sin, to secure their own sinful purpose; but if any man be a worshipper of God (the word Yeosebhv is an apax legomenon , and occurs nowhere else in the New Testament), and doeth his (God"s) will, this man he heareth. The blind beggar has learned the deepest truth of the Divine revelation about the conditions of acceptable prayer. The immediate application was the miraculous unwonted event as answer to the effectual fervent prayer of the righteous man. (see Jam_5:16-18) So much for the general relation of this Healer to God. The rabbis were never tired of urging that the "answers to prayer depended on a man being devout and doing the will of God" (Edersheim, who quotes "Ber.," 6, b; "Taanith," 3:8; "Succah," 14, a; "Yoma," 28, a). So that the man was here fighting with drawn sword.

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

We - Even we of the populace, know that God heareth not sinners - Not impenitent sinners, so as to answer their prayers in this manner. The honest courage of this man in adhering to the truth, though he knew the consequence, ver. 22, gives him claim to the title of a confessor.

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

sinner

Sin. (See Scofield "Rom 3:23").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

31. οὐκ ἀκούει. Heareth not wilful, impenitent sinners. Of course it cannot mean ‘God heareth no one who hath sinned,’ which would imply that God never answers the prayers of men. But the man’s dictum, reasonably understood, is the plain teaching of the O.T., whence he no doubt derived it. ‘The Lord is far from the wicked; but He heareth the prayer of the righteous’ (Pro 15:29). Comp. Psa 66:18-19; Job 27:8-9; Isa 1:11-15. Note οἴδαμεν, which reproduces their own word (Joh 9:24; Joh 9:29), but without the arrogant ἡμεῖς.

θεοσεβής. God-fearing, devout, religious: here only in N.T. The man thinks that miracles are answers to prayer: only good men can gain such answers: and only a very good man could gain such an unprecedented answer as this.

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.

31.] He expresses a general popular conviction, that one who could do these things, must be a pious man: and (ver. 32) very eminently so, since this miracle was unprecedented. Ver. 32, says Meyer, is the minor proposition: ver. 33, the conclusion; both in a popular form.

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

31. The argument is clear. God does not hear the prayers of sinners. Miracles are granted in answer to the prayers of a good man. Jesus has worked a miracle. Therefore Jesus is a good man.

οἴδαμεν, “we all know,” introducing a maxim which no one will dispute; cf. 3:2, 1Jn 5:18.

ἁμαρτωλῶν ὁ θεὸς οὐκ ἀκούει, “sinners are not heard by God,” ἁμαρτωλῶν being put in the first place (with אALNWΓΔ, but BDΘ have ὁ θε. ἁμ.) for emphasis. ἀκούειν here takes the genitive, because it implies a hearing with attention; see on 3:8.

The principle that God does not hearken to the prayers of sinners appears frequently in the O.T.; cf. Job 27:9, Psa 66:18, Isa 1:15, Isa 59:2, Eze 8:18, Mic 3:4, Zec 7:13. For the converse principle, that God hears the prayer of a godly man, cf. Psa 34:15, Psa 145:19, Pro 15:29, Jas 5:16.

θεοσεβής is not found again in the N.T. (it occurs in the LXX, e.g. Job 1:1); but cf. 1Ti 2:10 for θεοσέβεια.

ἐάν τις … τὸ θέλημα αὐτοῦ ποιῇ, τούτου ἀκούει. That Jesus “did the will of God” is a frequent thought in Jn.; see on 4:34. For the answer always given to His prayers, cf. 11:22, 41.

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

We know. Here the pronoun is not expressed, and the we is not emphatic, like the pronouns in vv. 24, 29, but expresses the common information of all concerning a familiar fact.

A worshipper of God [θεοσεβης] . Only here in the New Testament. The kindred word, qeosebeia, godliness, occurs only at 1Ti 2:10. Compounded with Qeov, God, and sebomai, to worship, the same verb which appears in eujsebhv, devout (Act 10:2, 7; Act 22:12), and eujsebeia, godliness (Act 3:12; 1Ti 2:2, etc.). See on 2Pe 1:3. These two latter words, while they may mean reverence toward God, may also mean the due fulfillment of human relations; while qeosebhv, worshipper of God, is limited to piety towards God.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.