The Meaning of John 9:4 Explained

John 9:4

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

YLT: it behoveth me to be working the works of Him who sent me while it is day; night doth come, when no one is able to work: --

Darby: I must work the works of him that has sent me while it is day. The night is coming, when no one can work.

ASV: We must work the works of him that sent me, while it is day: the night cometh, when no man can work.

KJV Reverse Interlinear

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

What does John 9:4 Mean?

Context Summary

John 9:1-12 - Jesus Opens Blind Eyes
At the close of the previous chapter our Lord bore the contradiction of sinners against Himself. The Jews had caught up the stones gathered to repair the Temple, in order to inflict the doom of the blasphemer; but Jesus passed through them unscathed and began to descend the great steps. To human gaze there was need for Jesus to hasten from His foes, John 8:59; in His thought there was greater need to heal this blind beggar. In the most leisurely manner, therefore, He made clay and wrought this miracle of sight. His heart was at rest in God. No great thing is wrought by those who live in perpetual ferment. Through the quiet heart God works His own works, and there will be time enough to get them all done before "the night cometh when no man can work," John 9:4.
Our Lord perceived that beneath the unpromising exterior of this man were elements of nobility, which He set Himself to elicit. The clay which the man found suddenly applied to his eyes awakened wonder, hope, expectation, and faith. It was a ladder by which he climbed from the pit of despair to the mount of joy. The walk to Siloam was a further venture of faith; but there were other steps to be taken ere he attained to the full stature of his discipleship. Some were forced on him by opposition; to others he was led by Christ Himself. [source]

Chapter Summary: John 9

1  The man born blind is restored to sight
8  He is brought to the Pharisees
13  They are offended at it;
35  but he is received of Jesus, and confesses him
39  Who they are whom Jesus enlightens

Greek Commentary for John 9:4

We must work the works of him that sent me [ημας δει εργαζεσται τα εργα του πεμπσαντος με]
This is undoubtedly the correct text (supported by the Neutral and Western classes) and not εμε — eme (I) and με — me (me) of the Syrian class nor ημας — hēmas (we) and ημας — hēmas (us) of the Alexandrian class. Jesus associates us with him in the task committed to him by the Father. Bernard argues vigorously, but vainly, for εμε — eme me. We are not able to fathom the depth of the necessity This clause gives the note of urgency upon us all. The night cometh “Night is coming on,” and rapidly. Night was coming for Jesus (John 7:33) and for each of us. Cf. John 11:9; John 12:35. Even electric lights do not turn night into day. εως — Heōs with the present indicative (John 21:22.) means “while,” not until as in John 13:38. [source]
I must work [ἐμὲ δεῖ ἐργάζεσθαι]
The best texts read ἡμᾶς , us, instead of ἐμὲ , me. Literally, it is necessary for us to work. The disciples are thus associated by Jesus with Himself. Compare John 3:11. [source]
Sent me, not us []
The Son sends the disciples, as the Father sends the Son. [source]

Reverse Greek Commentary Search for John 9:4

Matthew 13:13 Because seeing [οτι βλεποντες]
In the parallel passages in Mark 4:12 and Luke 8:10 we find ινα — hina with the subjunctive. This does not necessarily mean that in Mark and Luke ιναοτι — hinâhoti with the causal sense, though a few rare instances of such usage may be found in late Greek. For a discussion of the problem see my chapter on “The Causal Use of Hina ” in Studies in Early Christianity (1928) edited by Prof. S.J. Case. Here in Matthew we have first “an adaptation of Isaiah 6:9. which is quoted in full in Matthew 13:14.” (McNeile). Thus Matthew presents “a striking paradox, ‹though they see, they do not (really) see‘”(McNeile). Cf. John 9:41. The idiom here in Matthew gives no trouble save in comparison with Mark and Luke which will be discussed in due turn. The form συνιουσιν — suniousin is an omega verb form (συνιω — suniō) rather than the μι — mi verb (συνιημι — suniēmi) as is common in the Koiné. [source]
Luke 10:16 Rejecteth him that sent me [ατετει τον αποστειλαντα με]
These solemn words form a fit close for this discourse to the Seventy. The fate of Chorazin, Bethsaida, Capernaum will befall those who set aside (α — a privative and τετεω — theteō from τιτημι — tithēmi) the mission and message of these messengers of Christ. See this verb used in Luke 7:30 of the attitude of the scribes and Pharisees toward John and Jesus. It is this thought that makes it so grave a responsibility to be co-workers with Christ, high privilege as it is (John 9:4). [source]
John 21:22 Till I come [ἕως ἔρχομαι]
Rather, while I am coming. Compare John 9:4; John 12:35, John 12:36; 1 Timothy 4:13. [source]
John 15:22 Had sin [ἁμαρτίαν εἶχον]
See on John 9:41; see on 1 John 1:8. [source]
John 11:9 In the day [της ημερας]
Genitive of time, within the day, the twelve-hour day in contrast with night. The words of Jesus here illustrate what he had said in John 9:4. It is not blind fatalism that Jesus proclaims, but the opposite of cowardice. He has full confidence in the Father s purpose about his “hour” which has not yet come. Jesus has courage to face his enemies again to do the Father‘s will about Lazarus. If a man walk in the day Condition of the third class, a conceived case and it applies to Jesus who walks in the full glare of noonday. See John 8:12 for the contrast between walking in the light and in the dark. He stumbleth not He does not cut (or bump) against this or that obstacle, for he can see. Κοπτω — Koptō is to cut and pros, against. [source]
John 19:11 Thou wouldest have [ουκ ειχες]
Imperfect active indicative without αν — an but apodosis of second-class condition as in John 15:22, John 15:24. Except it were given thee Periphrastic past perfect indicative of διδωμι — didōmi (a permanent possession). From above From God (cf. John 3:3), the same doctrine of government stated by Paul in Romans 13:1. Pilate did not get his “authority” from the Sanhedrin, but from Caesar. Jesus makes God the source of all real “authority.” Hath greater sin The same idiom in John 9:41. Caiaphas has his authority from God also and has used Pilate for his own base end. [source]
John 18:36 My kingdom [η βασιλεια η εμη]
Christ claims to be king to Pilate, but of a peculiar kingdom. For “world” For the word see John 18:3 where it means the temple police or guards (literally, under-rowers). In the lxx always (Prov 14:35; Isaiah 32:5; Dan 3:46) officers of a king as here. Christ then had only a small band of despised followers who could not fight against Caesar. Was he alluding also to legions of angels on his side? (Matthew 26:56). Would fight Imperfect middle of αγωνιζομαι — agōnizomai common verb (only here in John, but see 1 Corinthians 9:25) from αγων — agōn (contest) with αν — an a conclusion of the second-class condition (assumed as untrue). Christians should never forget the profound truth stated here by Jesus. That I should not be delivered Negative final clause with ινα μη — hina mē and first aorist passive subjunctive of παραδιδωμι — paradidōmi (see John 18:28, John 18:36). Jesus expects Pilate to surrender to the Jews. But now In contrast to the condition already stated as in John 8:40; John 9:41; John 15:22, John 15:24. [source]
2 Peter 1:9 And cannot see afar off [μυωπάζων]
Only here in New Testament. From μύω , to close, and ὤψ , the eye. Closing or contracting the eyes like short-sighted people. Hence, to be short-sighted. The participle being short-sighted is added to the adjective blind, defining it; as if he had said, is blind, that is, short-sighted spiritually; seeing only things present and not heavenly things. Compare John 9:41. Rev. renders, seeing only what is near. [source]
1 John 3:5 Was manifested []
See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με Hethat sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ theFather that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω tosend as an envoy, with a commission; God sent ( ἀπέστειλεν ) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ( ἧλθεν , John 1:11); this is He that came ( ὁ ἐλθὼν , 1 John 5:6). Came forth ( ἐξῆλθον ; John 8:42; John 16:27, John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ( ἐλήλυθεν , John 3:19). Jesus Christ is come ( ἐληλυθότα , 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω Iam come, John 8:42; 1 John 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ( ἔρχομαι , John 8:14); compare John 14:3, John 14:18, John 14:28; also Jesus Christ coming ( ἐρχόμενον , 2 John 1:7). With reference to the form: in flesh ( σάρξ ). See John 1:14; 1 John 4:2; 2 John 1:7. With reference to men, Christ was manifested (1 John 1:2; 1 John 3:5, 1 John 3:8; John 1:31; John 21:1, John 21:14).|To take away ( ἵνα ἄρῃ )|See on John 1:29.|Our sins ( τὰς ἁμαρτίας ἡμῶν )|Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.|In Him is no sin ( ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν )|Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.| [source]
1 John 1:8 We have no sin [αμαρτιαν ουκ εχομεν]
For this phrase see John 9:41; John 15:22, John 15:24. That is, we have no personal guilt, no principle of sin. This some of the Gnostics held, since matter was evil and the soul was not contaminated by the sinful flesh, a thin delusion with which so-called Christian scientists delude themselves today.We deceive ourselves (εαυτους πλανωμεν — heautous planōmen). Present active indicative of πλαναω — planaō to lead astray. We do not deceive others who know us. Negative statement again of the same idea, “the truth is not in us.” [source]
3 John 1:5 Thou doest [ἐργάσῃ]
Or lit., according to the eymology, workest ( ἔργον work). See on James 2:9. The distinction between this verb and others signifying to do, such as ποιεῖν , πράσσειν , δρᾶν , which last does not occur in the New Testament, is not sharply maintained in Attic Greek. In certain connections the difference between them is great, in others, it is hardly perceptible. On ποιεῖν and πρα.σσειν , see on John 3:21. Ἐργάζομαι , like πράσσειν , contemplates the process rather than the end of action, carrying the ideas of continuity and repetition. It means to labor, to be active, to perform, with the idea of continued exertion, and therefore is used of servants, or of those who have an assigned business or office. See Matthew 21:28; Matthew 25:26; Luke 13:14; John 5:17; John 6:27; John 9:4; 1 Thessalonians 2:9. For the phrase ἐργάσῃ εἰς thoudoest toward (Rev.), see Matthew 26:10. [source]

What do the individual words in John 9:4 mean?

Us it behooves to work the works of the [One] having sent Me while day it is is coming night when no one is able
ἡμᾶς δεῖ ἐργάζεσθαι τὰ ἔργα τοῦ πέμψαντός με ἕως ἡμέρα ἐστίν ἔρχεται νὺξ ὅτε οὐδεὶς δύναται

ἡμᾶς  Us 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
δεῖ  it  behooves 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: δεῖ  
Sense: it is necessary, there is need of, it behooves, is right and proper.
ἐργάζεσθαι  to  work 
Parse: Verb, Present Infinitive Middle or Passive
Root: ἐργάζομαι  
Sense: to work, labour, do work.
ἔργα  works 
Parse: Noun, Accusative Neuter Plural
Root: ἔργον  
Sense: business, employment, that which any one is occupied.
τοῦ  of  the  [One] 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
πέμψαντός  having  sent 
Parse: Verb, Aorist Participle Active, Genitive Masculine Singular
Root: πέμπω  
Sense: to send.
με  Me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ἕως  while 
Parse: Conjunction
Root: ἕως  
Sense: till, until.
ἡμέρα  day 
Parse: Noun, Nominative Feminine Singular
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
ἐστίν  it  is 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ἔρχεται  is  coming 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: ἔρχομαι  
Sense: to come.
νὺξ  night 
Parse: Noun, Nominative Feminine Singular
Root: νύξ  
Sense: night.
οὐδεὶς  no  one 
Parse: Adjective, Nominative Masculine Singular
Root: οὐδείς 
Sense: no one, nothing.
δύναται  is  able 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: δύναμαι  
Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom.