Lectionary Calendar
Tuesday, February 27th, 2024
the Second Week of Lent
There are 33 days til Easter!
For 10¢ a day you can enjoy StudyLight.org ads
free while helping to build churches and support pastors in Uganda.
Click here to learn more!

Bible Commentaries
John 9

Everett's Study Notes on the Holy ScripturesEverett's Study Notes

Search for…
Enter query below:
Additional Authors

Verses 1-34

The Fifth Miracle: The Healing of a Blind Man - Jesus healed this man not because he believed in Jesus, but because Jesus was sent by the Father to manifest the works of God. Thus, Jesus was manifesting His calling of serving the Father by healing him. This miracle testifies of our need to obey Jesus Christ as He sends us out to serve Him during our spiritual journey, which reflects the part of our spiritual journey designated “calling.” The word “Siloam” means “sent.”

Why does the Gospel of John give such a lengthy story of one man’s healing? The key verses to this answer are in John 10:26-27. This healing glorified God and it bore witness of Jesus having come from God. However, the false sheep would not believe. Most of chapter 9 involved a discussion carried on by unbelieving Pharisees in order to show us how to recognize false believers. They have a form of godliness, but deny the power thereof (2 Timothy 3:5). Jesus began chapter 9 by saying in verse 3, “that the works of God should be made manifest in him.” These two chapters show this exact thing happening during this lengthy story.

John 10:26, “But ye believe not, because ye are not of my sheep, as I said unto you. My sheep hear my voice, and I know them, and they follow me:”

2 Timothy 3:5, “Having a form of godliness, but denying the power thereof: from such turn away.”

John 9:1 Comments - The fact that this man was blind from birth implies that his eyes were never properly formed in the womb. This would explain why Jesus placed clay on his eyes before commanding him to go and wash, for Jesus was creating two new eyes for him.

John 9:3 Comments - We do know according to Scriptures that sin produces sickness. In this man's case, Jesus explains that God foreordained that this man be born blind in order to manifest the Lord Jesus Christ through this miracle. This is the reason Jesus chose a unique method of healing this man that was different from all others. By making a ball of clay and placing it in this man's eyes, God finished His work of creation on this poor humble soul.

John opens his Gospel by stating in John 1:14 that his Gospel is intended to reveal the glory that Christ Jesus had with the Heavenly Father. Each miracle that John recorded was done so to reveal His glory.

John 1:14, “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.”

We see Jesus making similar references to His glory being revealed by the miracles recorded in John (John 2:11; John 9:3; John 11:4; John 11:40).

John 2:11, “This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.”

John 9:3, “Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.”

John 11:4, “When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.”

John 11:40, “Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?”

John 9:4 I must work the works of him that sent me, while it is day: the night cometh, when no man can work.

John 9:4 Comments Within the context of the metaphor of light and darkness in John 9:4, Alexander MacLaren interprets the day to represent man’s earthly life, and the night to represent life after death. [210] In our earthly life, man toils while it is day, racing against time before darkness comes and his work ceases, and in the night a man’s soul is at rest from his labours. However, mankind leaves this world and his soul is either at rest in Heaven or tormented in hell.

[210] Alexander MacLaren, The Gospel According to St. John chapters IX to XIV, in Expositions of Holy Scripture (New York: A. C. Armstrong and Son, 1908), 1.

However, Andreas J. Kösterberger understands this metaphor in John 9:4 to refer specifically to Jesus’ work on earth as the Light of the World, so that the day represents His earthly ministry that is quickly coming to a close, and the darkness symbolic of the spiritual darkness that enshrouds mankind apart from the light of Jesus Christ. [211]

[211] Andreas J. Kösterberger, John, in Baker Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Baker Academic, 2004), 282.

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

John 9:5 Comments The motif of Jesus being the light of the world is first mentioned in the prologue to John’s Gospel, and it is further developed throughout the Gospel. The four-fold testimony of the deity of Jesus Christ mentioned in John 5:19-47 as the Father, John the Baptist, the works of Jesus, and the Old Testament Scriptures are the testimonies that God uses to enlighten the world of redemption through faith in Jesus Christ. Within the context of Jesus healing the blind man (John 9:1-7), this miracle enlightens the world to the fact that Jesus is the light of the world.

John 9:6 When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,

John 9:6 Comments The unique miracle of Jesus making clay and placing it upon the blind man’s eyes stimulates suggestions as to why He did this. We can reflect upon the fact that God originally made Adam from the clay of the earth (Genesis 2:7). Thus, in a sense Jesus was making this blind man new eyes that had not been made before.

Genesis 2:7, “And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.”

John 9:7 And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

John 9:7 “And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.)” - Comments The pool of Siloam is frequently mentioned by Josephus. [212] The Copper Scroll of Qumran also mentions this pool (3Q15 John 10:16). [213]

[212] See Josephus, Wars 2.16.2; 5.4.1; 5.6.1; 5.9.4; 5.12.2; 6.7.2; 6.8.5.

[213] Andreas J. Kösterberger, John, in Baker Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Baker Academic, 2004), 283.

Jesus asked the blind man to take journey to the pool of Siloam. This was a step of faith for this blind man as he had to believe that he could make it to this pool. He had to “look” for this pool. God often asks us to respond in faith to His command. For example, Jesus asked the paralytic to stand up and walk.

According to the Mosaic Law, washing was symbolic of the cleansing of sin.

Exodus 30:18-20, “Thou shalt also make a laver of brass, and his foot also of brass, to wash withal: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein. For Aaron and his sons shall wash their hands and their feet thereat: When they go into the tabernacle of the congregation, they shall wash with water, that they die not ; or when they come near to the altar to minister, to burn offering made by fire unto the LORD:”

Leviticus 13:6, “And the priest shall look on him again the seventh day: and, behold, if the plague be somewhat dark, and the plague spread not in the skin, the priest shall pronounce him clean: it is but a scab: and he shall wash his clothes, and be clean .”

Leviticus 16:4, “He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on .”

Leviticus 16:26, “And he that let go the goat for the scapegoat shall wash his clothes, and bathe his flesh in water, and afterward come into the camp.”

Leviticus 17:16, “But if he wash them not, nor bathe his flesh; then he shall bear his iniquity.”

Jesus alluded to this meaning in John 13:10.

John 13:10, “Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.”

We see this meaning in Acts 22:16.

Acts 22:16, “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.”

“He went his way therefore, and washed, and came seeing” - Comments Jesus was not there when the man healed of blindness returned, because the witnesses asked him where Jesus was, and he said he did not know (John 9:12).

John 9:12 Comments The repetition of the activity of Jesus in healing the blind on the Sabbath precludes the accusations by the Pharisees in John 9:16 that Jesus broke the Law by working on the Sabbath.

John 9:16 Comments The Pharisees were divided as to the identify of Jesus Christ, among them would have been Nicodemus (John 7:50).

John 7:50, “Nicodemus saith unto them, (he that came to Jesus by night, being one of them,)”

John 9:22 “for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue” Comments - Robert Gundry says that the Jews during the last part of the first century, when John wrote his Gospel, incorporated a Benediction against Heretics into the liturgy of their services in an effort to ostracize all Jewish Christians from synagogues. Since it was possible that many Jewish converts were expelled from these synagogues, he suggests that John may have included the story of the healing of the blind man and the response from the Pharisees (John 9:1-34) as a source of encouragement to these persecuted Jewish Christians. [214]

[214] The benediction reads, “For the excommunicate let there be no hope, and the kingdom of pride do Thou quickly root out in our days. And let the Christians and the heretics perish as in a moment. Let them be blotted out of the book of life, and with the righteous let them not be written. Blessed art Thou, O Lord, who subdueth the proud.” See Robert H. Gundry, A Survey of the New Testament, revised edition (Grand Rapids, Michigan: Zondervan Publishing House), 104.

Scripture Reference - Note a similar verse:

John 16:2, “They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.”

John 9:22 Comments As the tension between Jesus Christ as the Jewish leaders rises in the course of John’s Gospel, the author begins to insert comments about the people’s fear of the Jews, and he will do so on six occasions (John 7:13; John 9:22; John 12:42; John 19:7-8; John 19:38; John 20:19). The Jews who held the most authority would have been the Sanhedrin, whom the people would have most feared. [215]

[215] Andreas J. Kösterberger, John, in Baker Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Baker Academic, 2004), 232.

John 7:13, “Howbeit no man spake openly of him for fear of the Jews.”

John 9:22, “These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue.”

John 12:42, “Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:”

John 19:7-8, “The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. When Pilate therefore heard that saying, he was the more afraid;”

John 19:38, “And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.”

John 20:19, “Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.”

John 9:31 “Now we know that God heareth not sinners” - Comments - John 9:31 is preceded by much talk of whether Jesus was a sinner or not (John 9:16; John 9:25).

John 9:16, “Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them.”

John 9:25, “He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see.”

John 9:32 Comments The miracle of healing the blind is not found in the Old Testament. This is therefore the first miracle of its kind in Jewish history.

Verses 1-41

The Fifth Miracle: The Testimony of Our Divine Service in Christ John 9:1-34 gives us the fifth miracle that John records in his Gospel. It is the story of the healing of a blind and his interrogation by the Jewish leaders. This is followed by the testimony of Jesus Christ to the Jews that He is the Good Shepherd whom men should follow (John 9:35 to John 10:21). The emphasis in this passage of Scripture is on Jesus guiding God’s children into divine service, a motif recognized among scholars. [209]

[209] In his sermon on John 9:4 entitled “The Gifts to the Flock,” Alexander MacLaren interprets the metaphor of “going in and out” to describe man’s two-fold relationship to God. He says, “The one side is the contemplative life of interior union with God by faith and love; the other, the active life of practical obedience in the field of work which God provides for us.” See Alexander MacLaren, The Gospel According to St. John chapters IX to XIV, in Expositions of Holy Scripture (New York: A. C. Armstrong and Son, 1908), 29.

Outline Here is a proposed outline:

1. The Healing of the Blind Man John 9:1-34

2. Jesus Testifies of His Deity (The Good Shepherd) John 9:35 to John 10:21

Verses 35-41

Jesus Testifies of His Deity: The Good Shepherd John 9:35 to John 10:21 gives us the story of Jesus’ testimony to the Jews of His deity by revealing Himself as the Good Shepherd. This testimony is the result of the events surrounding the controversy over the healing of the man who was born blind (John 9:1-41). For those who accept the doctrine of Jesus Christ (John 7:1-36), and partake of the Living Water, which is the Holy Spirit (John 7:37 to John 8:1), and learn to walk in the light of God’s Word (John 8:2-59), for those Jesus is the Good Shepherd whom He protects and guides along the path of eternal life (John 9:35 to John 10:21).

John 9:38 Comments (1) - The first time the blind man met Jesus, he saw Him as simply a prophet, as the Son of Man in the flesh (John 9:17). On this second encounter, the man saw Jesus Christ with spiritual eyes and recognized Him as the divine Son of God. This is why he worshipped Jesus. In the first encounter, the blind man was not seeking the Lord and this is why he did not recognize him except in the flesh as a prophet, for this is the way many people saw Jesus, as the Son of Man. With the second encounter, the man was seeking to know Him; for he said, “Who is he, Lord, that I might believe on him?” Thus, the Lord was able to reveal Himself to this man. It is this way that God has chosen to reveal Himself to those who will seek Him.

Note also that between the first and second encounter, the blind man endured persecution. It is persecution that often drives us to seek the Lord. This is why God does not always deliver us from the persecutions of this life; because He knows the precious outcome of fellowship and intimate with Him that is often produced from persecutions. We draw near to the Father and are able to see Him to a greater degree, as did the blind man.

Many people saw Jesus Christ in the flesh during His earthly ministry, but they did not recognize Him as the Son of God. This is because they were seeking earthly benefits rather than seeking to know God. It was to those three disciples who most earnestly sought His presence that Jesus revealed Himself most gloriously on the Mount of Transfiguration (Matthew 17:1-13). The other apostles who followed Him were also able to see Jesus as the divine Son of God, but not with as much revelation as Peter, James and John saw on the Mount. Remember Moses, who earnestly sought to see God. To him did God reveal His back side (Exodus 33:12 to Exodus 34:8). The man Elijah sought to Mount Horeb in his flight from Jezebel in order to find God’s presence and strength. To him God manifested Himself in a still small voice. But it is interesting to note that both Moses and Elijah were the first to behold Jesus Christ in all of His glory on the Mount of Transfiguration.

John 9:38 Comments (2) - Within each of the six feast sections is found a miracle that testifies of Jesus’ deity. We find six of these miracles ending with a statement that many believed in Him because of these miracles (John 2:11, John 4:53, John 5:15, John 6:14, John 9:38, John 11:45). The seventh miracle ends with a similar statement (John 20:29).

John 9:39 “And Jesus said, For judgment I am come into this world” - Scripture Reference - Note:

Ezekiel 33:5, “He heard the sound of the trumpet, and took not warning; his blood shall be upon him. But he that taketh warning shall deliver his soul.”

John 9:39 “that they which see not might see; and that they which see might be made blind” - Comments In John 9:39 Jesus contrasts physical blindness with spiritual blindness. The blind man could not only now see physically, but at his confession of faith in Jesus as Christ, he could not see spiritually. In contrast, the Pharisees, who had physical sight, could not see spiritually to recognize Jesus as the Messiah.

John 10:3 “and he calleth his own sheep by name” - Comments - In agricultural societies the relationship between owner and beast goes very deep. It was a custom to give each animal in a herd a name. This was a form of record-keeping in order to remember the history of each animal. Here is an excerpt from Yoweri K. Museveni's book Sowing the Mustard Seed. In it, we see the close relationship between a modern-day herdsman and his cattle:

“Cows were, and still are, central to Banyankore culture. All our cows have names and the names are descriptive, according to the animal's colour and shape of its horns, but we also name them according to characteristics - some are fast-moving and others are slow-moving. The name not only identifies the cow, but indicates the name of its mother . So we say: 'the brown cow of the mother with the long horns', as the Arabs say 'Said bin Said', Said son of Said. In this way we can keep track of what has happened to such and such a cow - a form of record-keeping in what has traditionally been a non-literate society .

“Our cows, with their large long horns, are remarkably gentle and even the bulls are placid. This is because of the way that we treat them. We do not regard them as existing only for commercial gain. They are like members of our families and we treat them very intimately. For instance, we have a brush called enkuyo, which we use to clean and massage the cow, a process we call okuragaza. This is done for most of the milking cows, but also for favourites amongst them. It is a form of communicating with them and they enjoy it very much. A cow will follow you everywhere if you massage it with that brush. I have a great personal feeling for my cows, especially the ones whose ancestors have been in our family for a very long time. They are like cousins and sisters to me. I think if I acquired other cows they would not mean as much to me. I do not have the same feeling for the exotic breeds from Europe, but perhaps over time they will become like adopted children and we shall like them.” [216]

[216] Yoweri K. Museveni, Sowing the Mustard Seed (London: Macmillan Publishers Ltd, 1997), 3-4.

John 10:3-4 Comments The Abundant Life - As we go about in our daily lives, we have Jesus Christ, or the Holy Spirit, to lead us into an abundant life.

Romans 8:14, “For as many as are led by the Spirit of God, they are the sons of God.”

Note these words by Frances J. Roberts:

“Turn not into the diverging path, neither fear to follow Me. For as the shepherd when he putteth forth his sheep goes before, so shalt thou know of a surety that I go before thee. And it shall be to thee a place of broad pastures, yea, of enlarged vision; of increased fruitfulness, and unbounded blessings and nothing shall prevent Me. Look not to thine own thoughts, but walk in the Spirit: so shalt thou accomplish the work which the Spirit desireth to do. Eternity alone shall reveal the fruit of this hidden ministry. For we labor not in the material realm, and we work not with the elements of this world; but our labour is in the realm of the Spirit, and the accomplishments are not judged by the human eye, but shall be revealed in the light of eternity.” [217]

[217] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 46.

John 10:9 Comments - Kenneth Copeland interprets John 10:9 to mean that once we trust in Jesus, we will find pasture, or God’s blessings, wherever we go. [218] I understand that going in to be figurative of our times of refreshing from being in His presence so that we can go back into the world with the strength to overcome.

[218] Kenneth Copeland, Believer’s Voice of Victory (Kenneth Copeland Ministries, Fort Worth, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program.

John 10:10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.

John 10:10 “The thief cometh not, but for” Comments - There is nothing good in the Devil. Everything that he does is focused on destruction.

John 10:10 “to steal, and to kill, and to destroy” Comments - Note the progressive intensity, or the degrees of evil found in these words. A petty thief will steal from someone and spare his life, but a more wicked thug will murder while attempting to steal. This is a greater degree of wickedness. A more wicked human being than this will go so far as to destroy a nation in order to gain and defend his powers to rule over others.

John 10:10 “I am come that they might have life, and that they might have it more abundantly” - Comments - Arthur Blessitt once defined “Life” in one word, which was, “Relationships.” [219] That is, life consists of relationships with God and people. Mark Carillo said, “Life is good, and then we get to go to heaven.” [220]

[219] Arthur Blessitt, interviewed by Matthew Crouch, Behind the Scenes, on Trinity Broadcasting Network (Santa Ana, California, 2008), television program.

[220] Mark Carillo, “Sermon” (Calvary Cathedral International, Fort Worth, Texas), 15 July 2007.

John 10:10 Comments Within the context of the Gospel of John, Jesus has been revealing various aspects of Himself as it relates to His role in bringing God’s children into Heaven. He has offered Himself as the Bread of Life so that we may partake of fellowship with Him and hear His Word in our hearts each day; He has offered us the baptism of the Holy Spirit as the Living Water that refreshes the inner man; He has revealed Himself as the Light of the World so that the Holy Spirit can illuminate our daily path into a life of abundance. He is also our Shepherd who will keep us from evil and harm from the works of Satan if we will learn to walk under the leadership of the Holy Spirit and His Word. Jesus came to give us abundant life; however, we must meet the condition of accepting all of these aspects of Jesus Christ into our hearts and lives. As believers, we can walk carnally and stray from this path of abundance, opening the door for Satan to kill, steal, and destroy our lives. We must hid ourselves in the shelter of His arms in order to have an abundant life.

The two contrasts in our lives, as to who is at work, is clear. We can learn from John 10:10 if the devil or Jesus is at work in our lives. For example, the devil has the capability and power to steal, kill and destroy among mankind, having robbed man of his God-given authority in the Garden of Eden. We must be aware of the devil’s potential do destructive work in our lives as we strive to walk in the abundant life that God has made available for believers. This is why the Scriptures tell us to resist the devil and not give him any place in our lives to work his destruction (Ephesians 4:27, James 4:7).

Ephesians 4:27, “Neither give place to the devil.”

James 4:7, “Submit yourselves therefore to God. Resist the devil, and he will flee from you.”

It is important to understand that abundant life does not consist of a man’s material possessions (Luke 12:15), but in his close walk with the Lord. Life consists in having peace, joy, love, etc., and the power to overcome the devil.

Luke 12:15, “And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth.”

John 10:11 I am the good shepherd: the good shepherd giveth his life for the sheep.

John 10:11 Comments - Does God care more about the life of a man than a sheep? Jesus is speaking concerning Christ and the Church. Note a similar use of animals used figuratively to represent man:

1 Corinthians 9:9, “For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen ?”

Illustration - David was a good shepherd.

1 Samuel 17:34-35, “And David said unto Saul, Thy servant kept his father's sheep, and there came a lion, and a bear, and took a lamb out of the flock: And I went out after him, and smote him, and delivered it out of his mouth: and when he arose against me, I caught him by his beard, and smote him, and slew him.”

Scripture References - Note other reference verses regarding Christ’s care for the Church:

Matthew 20:28, “Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.”

John 10:15, “As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep .”

Galatians 1:4, “Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:”

Ephesians 5:32, “This is a great mystery: but I speak concerning Christ and the church.”

1 Timothy 2:6, “Who gave himself a ransom for all, to be testified in due time.”

Titus 2:14, “Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.”

Hebrews 5:7-9, “Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; Though he were a Son, yet learned he obedience by the things which he suffered; And being made perfect, he became the author of eternal salvation unto all them that obey him;”

John 10:10-11 Comments Abundant Life Verses Destruction - God makes something out of nothing, but Satan makes nothing out of something. God is able to make someone’s life worth something when it was nothing, but Satan is able to take a productive life and turn it into failure.

John 10:12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.

John 10:12 Illustration Having lived as a missionary in Africa for many years, I learned how frightened security guards become when threatened on the job. They often drop their guns and run rather than stand up against the thieves. This flight response is because the culture is fear-based rather than faith based. In other words, people often make decisions based upon fears rather than upon an unswerving faith in God.

John 10:18 “No man taketh it from me” - Comments Man did not take Jesus' life from Him. He willing laid it down. This is why the Scriptures say that He gave up the ghost on the Cross (John 19:30). Not man took His life on the Cross.

John 19:30, “When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.”

John 10:19 There was a division therefore again among the Jews for these sayings.

John 10:19 Scripture Reference - Note:

Luke 12:51, “Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division:”

Bibliographical Information
Everett, Gary H. "Commentary on John 9". Everett's Study Notes on the Holy Scriptures. https://www.studylight.org/commentaries/eng/ghe/john-9.html. 2013.
adsFree icon
Ads FreeProfile