In chapter 9 Jesus heals a man born blind. Carson notes that much critical scholarship will attempt to distinguish as “source” miracle story from the “more mature” spiritual applications of the Evangelist. Carson does not consider much of that inquiry to be convincing (Carson 1991, 360). The heart of the controversy is dependent on whether John was narrating an event from Jesus’ work or if he was creating a story to comment on the conflict between the churc of his time and the Jewish heirarchy.

The sign of healing itself is in John 9:1-12. The specific time and place are unclear. We last knew that Jesus was in Jerusalem at the Feast of Tabernacles. The next known marker is the Feast of Dedication, a fw months later (Carson 1991, 361). In verse 2, though the disciples assume a link between sin and the man’s suffering, Carson notes the connection to individuals is normally not made in Scripture. Verse 3 indicate that even an inborn condition is under God’s control (Carson 1991, 362). Carson concludes that Jesus’ statement in verses 4-5 indicates that his departure will hinder the Jewish leaders from conversion. They will be left in the dark, blind (Carson 1991, 3653). The contrast is shown in verse 6 when Jesus gives light to a man who has never seen. The use of saliva in the healing may imply Jesus’ authority over what is unclean (Carson 1991, 364). The name of the pool, “Siloam,” may be a reminder that the man was healed by the one “sent” by God (Carson 1991, 365).

The Pharisees investigate the healing in verses 13-34 (Carson 1991, 366). Carson notes the importance of the specific title. The man was not brought to the religious court. He was brought to the theological experts. He was not on trial (Carson 1991, 366). In verse 16 it is apparent that the discussion turns, in some minds, on the Sabbath. If Jesus is violating the Sabbath he is not from God (Carson 1991, 367). In other minds, the miracle can only be done by God, so Jesus must be from God (Carson 1991, 368). Neither argument is compelling. The Pharisees question the man and his parents. The parents, not wishing to incur penalties, do not tell how the son was healed Carson notes that many scholars reject the idea of this conflict being genuine. Threats of removal from the synagogue may not have been established as early as this healing (Carson 1991, 369). Carson does not consider it unreasonable that local synagogues would expel followers of Jesus even prior to the death of Christ (Carson 1991, 371). By verse 24 the authorities had decided Jesus was a sinful man. The man and his parents will not confess the sin. This provokes more questioning (Carson 1991, 372). The issue eventually asks whether one is a disciple of Moses or of Jesus (Carson 1991, 374). Carson notes that the Pharisees considered Moses to include the oral tradition surrounding the Pentateuch. By that measure Jesus is a lawbreaker. The instance of the man born blind makes the Pharisees more resistent than they had been previously (Carson 1991, 375). 

Verses 35-41 comment on sight and blindness. Those who would reject Jesus as the savior are found to be blind (Carson 1991, 375). Jesus is rightly understood as the “Son of Man.” Carson notes that the term emphasizes Jesus as the one who can judge and disclose God to man (Carson 1991, 376). Those who are blind will receive sight. In verse 39 Jesus acknowledges that the reverse also applies. Those who think they see reject the light of God, so are in darkness (Carson 1991, 377).

Carson, D. A. The Gospel According to John. Grand Rapids: Eerdmans, 1991. 

Carson, D. A., and Douglas J. Moo.  An Introduction to the New Testament. Grand Rapids, MI: Zondervan, 2005. 

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This painting of Jesus and the woman caught in adultery is held by the Musée des Beaux-Arts de Marseille and was painted by Giovanni Domenico Tiepolo between 1750 and 153. It's a little over four feet wide. Notice how Jesus, stooping down to write on the ground, has taken the attention of the accusers away from the woman. Especially the older accuser is struck by whatever it is that Jesus is writing. The accusers all leave, from the oldest to the youngest. Jesus tells the woman to go and sin no more. Notice the bright coloration of many people's clothes, leaving the woman understated, almost as an afterthought. Also notice the strong diagonal lines from top left through bottom right of the scene. This is slightly jarring to right-handed people. whose natural visual flow will move the opposite direction. The attention all ends up focused on Jesus, who releases the captives.

John 08 Questions for Reflection and Discussion

Notice in the Bible we refer to the following:
  Book - John (there are many different "books" in the one book of the Bible),
  Chapter - Normally found as a big numeric heading. John has 21 chapters,
  Verse - a segment usually about a sentence long.
The chapter and verse markings were added to the text as a handy index about 800 years ago. They are the same in virtually every different translation.

Here's a link to John chapter 8. You can also compare the text in several different languages and translations.

If you want a copy of John's Gospel in print, we're happy to meet you around the Mizzou campus and put one into your hand!

1. The first part of the chapter, with the woman caught in adultery, is one of just a few passages in John's Gospel which is disputed. Some early manuscripts do not include it or place it in different locations. In what ways are Jesus' actions and words consistent with what you have read about in other parts of the Bible? 

2. What concern does Jesus have for the woman caught in adultery? What about her accusers? Why is his command to her that she should not enter into sin again an important part of his actions here?

3. Jesus describes himself as the light of the world. This reminds us of chapter one. In what way is the metaphor of light important?

4. Think about Jesus' words about slavery and freedom. In this chapter the move to freedom is a move to a permanent state. Slavery is only ever intended to be temporary. Are you moving to freedom in Christ?

Be sure to ask your questions and share your ideas in the comments for this post!

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John 7:53-8:11 is normally considered to be an insertion in the text. Carson agrees with that decision. It is omitted in nearly all the early evidence. In many later manuscripts it is marked as questionable. Some manuscripts place it in different locations, including in Luke’s Gospel (Carson 1991, 333). However, Carson thinks it quite likely that the event occurred. There are other similar events recorded in extrabiblical sources (Carson 1991, 334). The idea of Jesus and other teachers in the court of the temple is entirely normal. Officials could easily bring up difficult cases, as they do in 8:3-4. Carson observes the odd situation of only the woman being brought. He also notes the authorities seem mainly to be pursuing Jesus rather than the woman (Carson 1991, 334). The punishment of stoning may well have passed from use i n Jesus’ day. Yet the heart of the question was whether Jesus would uphold Moses (Carson 1991, 335). His doing so, further, could usurp authority of Rome. Carson lists several speculations authors have made about what he wrote on the ground in verse 8. He is ceratin it is a delaying tactic to make the accusers uncomfortable (Carson 1991, 336). This worked. Jesus addressed the woman’s guilt, forgave her, urged her to purity, and sent her away. The passage ends clearly and does not seem tied to any other texts.

Carson begins this segment of his commentary by noting that John 8:12 follows 7:52 perfectly. If the passage from 7:53-8:11 is not original the text remains smooth (Carson 1991, 337). He then goes on to discuss the theme of light in John’s Gospel and Judaism. It was a familiar concept. When Jesus said he was “the light of the world” the people would have understood the concept (Carson 1991, 338).

Carson notes that Jesus’ words in 8:13 should not be understood to prohibit him from asserting his identity. Rather, they say that Jesus is not speaking or acting on his own initiative. He is speaking in accord with his overall testimony, in which his claims are documented by others’ (Carson 1991, 339). Jesus does testify to himself. He also makes judgment, which is fair (Carson 1991, 340). 

John 8:21-30 speaks of Jesus’ source of authority. Carson sees Jesus repeating the ideas from 7:33-34, but more forcefully. This does not, however, make the people accept his word (Carson 1991, 341). Jesus, from the heavenly realm, is not understood by his hearers, who, in v. 23, are said to be from the fallen and rebellious world (Carson 1991, 342). In relation to verse 24, Carson speaks at length about the reference to Exodus 3:13-14. Carson concludes that Jesus’ statement of ἐγὼ εἰμί without a direct quote of ὅ ὦν from Exodus makes it difficult to see a direct claim here (Carson 1991, 343). The context, however, made it clear to Jesus’ hearers at some times that he was claiming deity (Carson 1991, 344). 

John 8:31-59 introduces some people as believers, but they are later described as slaves to sin (Carson 1991, 246). Carson considers a variety of explanations for this apparent change of attitude. He concludes that some people may have a “fickle faith” which he contrasts with that of the genuine believer (Carson 1991, 348). Carson goes on to identify Jesus’ calls to count the cost of following him as a call to rightly analyze works. Thus the Christian can be sure his commitment to Jesus is true (Carson 1991, 348). Jesus moves the discussion to the concept of slavery next. Carson notes that the Jews no doubt understood Jesus’ reference to a moral servitude to sin. Otherwise they would not have denied being subjects. However, the status of slaves as compared to children is apparently the target of Jesus’ discussion (Carson 1991, 350). Conduct, whether as a slave, a son of Abraham, or the Son of God, shows our true status (Carson 1991, 351). In verses 42 and following, Jesus does not even allow for God to be the Father of the Jews in general. He ties fatherhood very closely to behavior (Carson 1991, 353). Carson notes that in verse 45 unbelief is explained. People who do not believe are children of their father, the Devil. The passage does not explain why some do believe. Carson reiterates the ideas from chapter six of God drawing people to believe (Carson 1991, 354). Jesus does go on to say he is the one who gives life. Verses 51-52 show this as his purpose (Carson 1991, 355). This sparks an objection. Does Jesus think he is greater than Abraham? Jesus claims perfect knowledge of God (Carson 1991, 356). He does claim to be greater than Abraham. He does so in such clear terms in verse 58 that the Jews move to stone him for blasphemy (Carson 1991, 358).

Carson, D. A. The Gospel According to John. Grand Rapids: Eerdmans, 1991. 

Carson, D. A., and Douglas J. Moo.  An Introduction to the New Testament. Grand Rapids, MI: Zondervan, 2005. 

Harris, Murray J. John: Exegetical Guide to the Greek New Testament. Nashville, Tennessee: B&H Academic, 2015.

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This painting, probably from 1480-1485, by Jan Polack, is currently held by the Los Angeles Museum of Art. It was probably originally a panel from an altar piece in a church. It's a bit over 5' tall. Notice how Jesus is in the center of the controversies, teaching in the temple. He is pictured in the center, with the dove as a sign of the Holy Spirit present above his head. Some of the people are moved to wonder, some to prayer, some to questioning him. Everyone is paying attention to what he is saying. An interesting feature of this painting is the fact that various people are speaking, and what they are saying is recorded on the speech ribbons coming from their mouths. In the end, it is God's Word which is front and center, shown both through the central location of Jesus in the setting, but also by his appearance as larger than the other speakers, and by his speech appearing on a white ribbon, compared to the yellowed color of other people's communication.

John 07 Questions for Reflection and Discussion

Notice in the Bible we refer to the following:
  Book - John (there are many different "books" in the one book of the Bible),
  Chapter - Normally found as a big numeric heading. John has 21 chapters,
  Verse - a segment usually about a sentence long.
The chapter and verse markings were added to the text as a handy index about 800 years ago. They are the same in virtually every different translation.

Here's a link to John chapter 7. You can also compare the text in several different languages and translations.

If you want a copy of John's Gospel in print, we're happy to meet you around the Mizzou campus and put one into your hand!

1. Jesus' family members don't seem convinced that he is the Messiah. In what ways does the non-Christian world think a religious leader would act to establish his religious views in the community? In what ways does Jesus act differently?

2. Jesus' words and actions at the Feast of Tabernacles draw different reactions from different groups of people. How do people you know interpret Jesus' words and actions? What group would you fit into?

3. Jesus speaks of giving people true water to drink, which will become rivers of water coming from within his followers. How do you interpret this?

4. Those people sent to arrest Jesus came back without him. What reason did they give? How did the Jewish leaders react? What was different about Nicodemus' reaction? How was he received and why?

Be sure to ask your questions and share your ideas in the comments for this post!

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Chapter seven verses 1-13 bring out the uncertainty among some as regards Jesus’ identity (Carson 1991, 305). Jesus’ brothers seem to want him to prove himself by performing public miracles. Verse six specifies Jesus’ unwillingness to act publicly for this reason (Carson 1991, 307). Jesus has a right time, appointed by God. Carson contrasts this with earthly people, for whom one time is as good as another (Carson 1991, 08). When Jesus does arrive in Jerusalem the common people and the leaders are divided in their opinion of him.

John 7:14-44 deal with the events once Jesus did go to the Feast of Tabernacles (Carson 1991, 311). The authorities were amazed at the content of Jesus’ teaching. Literacy was common but his knowledge of doctrine was not (Carson 1991, 311). Jesus’ explanation  in verse 16 is that he is saying what the Father says. This, Carson says, as well as the commitment of the Christian, is not a matter for debate or for a proof of a ceratin level of ethical behavior. The essence is a commitment to being pleasing to God. It will then be “self-authenticating” (Carson 1991, 312). As we choose to believe we find the proofs convincing. Here Carson moves in what seems a very circular and subjective direction. Yet in John 7:18 Carson returns to the solidity of Jesus’ statements. Jesus is committed to speaking as God the Father has spoken (Carson 1991, 313). The conflict spreads as Jesus states that those who would kill him are lawbreakers. This provokes a counter-argument that Jesus has a demon because nobody is trying to kill him (Carson 1991, 314). Jesus continues by pointing out that the good work of circumcision on the eighth day often violates the Sabbath. Jesus’ good work of healing is also acceptable for theSabbath (Carson 1991, 315). Jesus calls his critics to stop their self-righteous judgment (v. 24). Rather, they should judge appropriately (Carson 1991, 317).  In response, in verses 25 and following, the people discuss what they think of Jesus and the Christ (Carson 1991, 317). Jesus points out that the people do not know what they think they do (Carson 1991, 318). They also do not know the Father. In verse 32, the guards sent by the Sanhedrin seek to apprehend Jesus. Carson notes the poligical structure which would require some cooperation among the functions on the council (Carson 1991, 319). Jesus expects to be arrested and die, another idea the crowds do not understand (Carson 1991, 320). In verses 37-44 Jesus speaks of pouring out the Spirit on people. Carson describes a ceremony involving pouring water which had become common at the Feast of Tabernacles (Carson 1991, 321-322). Jesus announces himself as the one who gives living water. Carson discusses at length the interpretation of the source of the water. Does it flow from Christ or the believer? Both are grammatically defensible. After analyzing a number of passages and the idea of the Spirit and water flowing, Carson concludes that Jesus is the giver of the Spirit who wells up out of the believer to bless his neighbor (Carson 1991, 328). The crowd remained divided in their understanding of Jesus’ identity (Carson 1991, 329).

Verses 45-62 conclude the chapter. The temple guards did not arrest Jesus. The leaders were upset with them. They should have known to stop Jesus (Carson 1991, 331). Nicodemus suggests a fair trial and is mocked by the other leaders. Carson notes that there seems to be a sharp disregard for the understanding of the crowds (Carson 1991, 331). The people are assumed to be ignorant and evil. This is the Sanhedrin’s opinion. It will not shift.

Verse 53 is normally considered along with John 8:1-11.


Carson, D. A. The Gospel According to John. Grand Rapids: Eerdmans, 1991. 

Carson, D. A., and Douglas J. Moo.  An Introduction to the New Testament. Grand Rapids, MI: Zondervan, 2005. 

Harris, Murray J. John: Exegetical Guide to the Greek New Testament. Nashville, Tennessee: B&H Academic, 2015.

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