9:18 Now the Jewish religious leaders 6 refused to believe 7 that he had really been blind and had gained his sight until at last they summoned 8 the parents of the man who had become able to see. 9
1 tn Grk “judged.”
2 tn Grk “judged.”
3 tn See the note on the term “one and only” in 3:16.
4 tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).
5 sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.
6 tn Or “the Jewish religious authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers mainly to the Pharisees, mentioned by name in John 9:13, 15, 16. References in this context to Pharisees and to the synagogue (v. 22) suggest an emphasis on the religious nature of the debate which is brought out by the translation “the Jewish religious leaders.”
7 tn The Greek text contains the words “about him” at this point: “the Jewish authorities did not believe about him…”
8 tn Grk “they called.”
9 tn Or “the man who had gained his sight.”
10 tn Grk “that you always hear me.”
11 tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.
12 tn The idiom “sons of light” means essentially “people characterized by light,” that is, “people of God.”
sn The expression sons of light refers to men and women to whom the truth of God has been revealed and who are therefore living according to that truth, thus, “people of God.”
13 tn The words “I pray” are repeated from the first part of v. 20 for clarity.
14 tn Or “Extend” or “Reach out.” The translation “put” or “reach out” for φέρω (ferw) here is given in BDAG 1052 s.v. 4.
15 tn Grk “see.” The Greek verb ἴδε (ide) is often used like its cognate ἰδού (idou) in Hellenistic Greek (which is “used to emphasize the …importance of someth.” [BDAG 468 s.v. ἰδού 1.b.ε]).
16 tn Or “reach out” or “put.”
17 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
18 tn Grk “and do not be unbelieving, but believing.”
19 tn Grk “these things.”
20 tn Grk “are written.”
21 tc ‡ A difficult textual variant is present at this point in the Greek text. Some
22 tn Or “Jesus is the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
sn See the note on Christ in 1:20.
23 sn John 20:31. A major question concerning this verse, the purpose statement of the Gospel of John, is whether the author is writing primarily for an audience of unbelievers, with purely evangelistic emphasis, or whether he envisions an audience of believers, whom he wants to strengthen in their faith. Several points are important in this discussion: (1) in the immediate context (20:30), the other signs spoken of by the author were performed in the presence of disciples; (2) in the case of the first of the signs, at Cana, the author makes a point of the effect the miracle had on the disciples (2:11); (3) if the primary thrust of the Gospel is toward unbelievers, it is difficult to see why so much material in chaps. 13-17 (the last meal and Farewell Discourse, concluding with Jesus’ prayer for the disciples), which deals almost exclusively with the disciples, is included; (4) the disciples themselves were repeatedly said to have believed in Jesus throughout the Gospel, beginning with 2:11, yet they still needed to believe after the resurrection (if Thomas’ experience in 20:27-28 is any indication); and (5) the Gospel appears to be written with the assumption that the readers are familiar with the basic story (or perhaps with one or more of the synoptic gospel accounts, although this is less clear). Thus no account of the birth of Jesus is given at all, and although he is identified as being from Nazareth, the words of the Pharisees and chief priests to Nicodemus (7:52) are almost certainly to be taken as ironic, assuming the reader knows where Jesus was really from. Likewise, when Mary is identified in 11:2 as the one who anointed Jesus’ feet with oil, it is apparently assumed that the readers are familiar with the story, since the incident involved is not mentioned in the Fourth Gospel until 12:3. These observations must be set over against the clear statement of purpose in the present verse, 20:31, which seems to have significant evangelistic emphasis. In addition to this there is the repeated emphasis on witness throughout the Fourth Gospel (cf. the witness of John the Baptist in 1:7, 8, 15, 32, and 34, along with 5:33; the Samaritan woman in 4:39; Jesus’ own witness, along with that of the Father who sent him, in 8:14, 18, and 18:37; the disciples themselves in 15:27; and finally the testimony of the author himself in 19:35 and 21:24). In light of all this evidence it seems best to say that the author wrote with a dual purpose: (1) to witness to unbelievers concerning Jesus, in order that they come to believe in him and have eternal life; and (2) to strengthen the faith of believers, by deepening and expanding their understanding of who Jesus is.