In John 9:35 we hear of Jesus finding the outcast, whom the Pharisees had excommunicated; and this story is appropriately followed by a picture of the true Shepherd as contrasted with the false. At night sundry flocks are brought to the Eastern sheepfold and committed to the care of the keeper or porter. In the morning the shepherds knock at the barred door of the enclosure, and the porter opens from within. Each separates his own sheep by calling their names, and when thus summoned the flock follows its shepherd, wherever he may lead.
The sheepfold in this parable holds the Jewish people. The stranger is the religious Teacher who fails to speak in the familiar phrase of Moses and the prophets. The Pharisees and scribes are the thieves and robbers who have stolen God's glory and made profit of his flock. Note that whenever you are put forth, you will find Christ going before.
God has sent many true shepherds from out His presence chamber, to care not only for individuals or churches but for nations. [source]
Chapter Summary: John 9
1The man born blind is restored to sight 8He is brought to the Pharisees 13They are offended at it; 35but he is received of Jesus, and confesses him 39Who they are whom Jesus enlightens
Greek Commentary for John 9:38
Lord, I believe [Πιστευω κυριε] και προσεκυνησεν αυτωι Kurie here = Lord (reverence, no longer respect as in John 9:36). A short creed, but to the point. And he worshipped him (προσκυνεω kai prosekunēsen autōi). Ingressive first aorist active indicative of proskuneō old verb to fall down in reverence, to worship. Sometimes of men (Matthew 18:26). In John (see John 4:20) this verb “is always used to express divine worship” (Bernard). It is tragic to hear men today deny that Jesus should be worshipped. He accepted worship from this new convert as he later did from Thomas who called him “God” (John 20:28). Peter (Acts 10:25.) refused worship from Cornelius as Paul and Barnabas did at Lystra (Acts 14:18), but Jesus made no protest here. [source]
John 13:13Ye [υμεις] Emphatic. Call me “Address me.” Πωνεω Phōneō regular for addressing one with his title (John 1:48). Master Nominative form (not in apposition with με me accusative after πωνειτε phōneite), but really vocative in address with the article (called titular nominative sometimes) like ο Κυριος και ο τεος μου Ho Kurios kai ho theos mou in John 20:28. “Teacher.” See John 11:28 for Martha‘s title for Jesus to Mary. Lord Another and separate title. In John 1:38 we have Διδασκαλε Didaskale (vocative form) for the Jewish αββει Rabbei and in John 9:36,John 9:38 Κυριε Kurie for the Jewish καλως Mari It is significant that Jesus approves Jesus distinctly claims here to be both Teacher and Lord in the full sense, at the very moment when he has rendered this menial, but symbolic, service to them. Here is a hint for those who talk lightly about “the peril of worshipping Jesus!” [source]
John 9:36And who is he, Lord, that I may believe on him? [Και τις εστιν κυριε] The initial κυριε kai (and) is common (Mark 10:26; Luke 10:29; Luke 18:26). Probably by ινα πιστευσω εις αυτον kurie he means only “Sir.” It usually comes at the beginning of the sentence, not at the end as here and John 9:38. That I may believe on him (hina pisteusō eis auton). Ellipsis to be supplied before this final clause. He catches up the words of Jesus in the preceding verse, though he does not yet know who the Son of Man (or Son of God) is, but he trusts Jesus. [source]
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: πιστεύω
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
Greek Commentary for John 9:38
και προσεκυνησεν αυτωι Kurie here = Lord (reverence, no longer respect as in John 9:36). A short creed, but to the point. And he worshipped him (προσκυνεω kai prosekunēsen autōi). Ingressive first aorist active indicative of proskuneō old verb to fall down in reverence, to worship. Sometimes of men (Matthew 18:26). In John (see John 4:20) this verb “is always used to express divine worship” (Bernard). It is tragic to hear men today deny that Jesus should be worshipped. He accepted worship from this new convert as he later did from Thomas who called him “God” (John 20:28). Peter (Acts 10:25.) refused worship from Cornelius as Paul and Barnabas did at Lystra (Acts 14:18), but Jesus made no protest here. [source]
See on Acts 10:25. [source]
Reverse Greek Commentary Search for John 9:38
Emphatic. Call me “Address me.” Πωνεω Phōneō regular for addressing one with his title (John 1:48). Master Nominative form (not in apposition with με me accusative after πωνειτε phōneite), but really vocative in address with the article (called titular nominative sometimes) like ο Κυριος και ο τεος μου Ho Kurios kai ho theos mou in John 20:28. “Teacher.” See John 11:28 for Martha‘s title for Jesus to Mary. Lord Another and separate title. In John 1:38 we have Διδασκαλε Didaskale (vocative form) for the Jewish αββει Rabbei and in John 9:36, John 9:38 Κυριε Kurie for the Jewish καλως Mari It is significant that Jesus approves Jesus distinctly claims here to be both Teacher and Lord in the full sense, at the very moment when he has rendered this menial, but symbolic, service to them. Here is a hint for those who talk lightly about “the peril of worshipping Jesus!” [source]
The initial κυριε kai (and) is common (Mark 10:26; Luke 10:29; Luke 18:26). Probably by ινα πιστευσω εις αυτον kurie he means only “Sir.” It usually comes at the beginning of the sentence, not at the end as here and John 9:38. That I may believe on him (hina pisteusō eis auton). Ellipsis to be supplied before this final clause. He catches up the words of Jesus in the preceding verse, though he does not yet know who the Son of Man (or Son of God) is, but he trusts Jesus. [source]