John 10:21 kjv
Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?
John 10:21 nkjv
Others said, "These are not the words of one who has a demon. Can a demon open the eyes of the blind?"
John 10:21 niv
But others said, "These are not the sayings of a man possessed by a demon. Can a demon open the eyes of the blind?"
John 10:21 esv
Others said, "These are not the words of one who is oppressed by a demon. Can a demon open the eyes of the blind?"
John 10:21 nlt
Others said, "This doesn't sound like a man possessed by a demon! Can a demon open the eyes of the blind?"
John 10 21 Cross References
| Verse | Text | Reference |
|---|---|---|
| Immediate Context | ||
| John 10:19-20 | There was again a division... "He has a demon and is insane." | Preceding verse; shows immediate dispute. |
| Miracles & Validation of Jesus | ||
| John 9:32-33 | Never since the world began has it been heard that anyone opened... | Direct reference to the miracle cited. |
| John 3:2 | "No one can do these signs that you do unless God is with him." | Nicodemus' acknowledgment of divine backing. |
| John 5:36 | "The works that the Father has given me... bear witness about me." | Jesus' works attest to His identity. |
| John 14:11 | "Believe me for the sake of the works themselves." | Jesus appeals to His works as proof. |
| Acts 2:22 | "Jesus of Nazareth, a man attested to you by God with mighty works..." | Apostolic teaching on Jesus' divine validation. |
| Acts 10:38 | "...how God anointed Jesus... He went about doing good..." | God's anointing enabling Jesus' good works. |
| Prophecies of Messiah's Works | ||
| Isa 29:18 | In that day the deaf shall hear... and the eyes of the blind shall see... | Messianic prophecy fulfilled by Jesus. |
| Isa 35:5-6 | Then the eyes of the blind shall be opened, and the ears of the deaf... | Explicit prophecy of the blind seeing. |
| Isa 42:7 | To open the eyes that are blind, to bring out the prisoners from the... | Prophetic role of the Servant (Messiah). |
| Matt 11:4-5 | "Go and tell John what you hear and see: the blind receive their sight..." | Jesus' signs presented as proof for John. |
| Luke 7:21-22 | Jesus healed many... "Go and tell John what you have seen and heard..." | Similar listing of messianic signs. |
| Ps 146:8 | The LORD opens the eyes of the blind. | God as the source of sight for the blind. |
| Exod 4:11 | The LORD said to him, "Who has made man's mouth?... Is it not I, the LORD?" | God's sovereign power over human faculties. |
| Accusations of Demonic Influence & Responses | ||
| Matt 12:24-28 | "This man casts out demons only by Beelzebul... a kingdom divided..." | Direct parallel to the accusation and logical counter. |
| Mark 3:22-26 | "He is possessed by Beelzebul... How can Satan cast out Satan?" | Further illustration of the argument against accusation. |
| Luke 11:15-18 | Some of them said, "He casts out demons by Beelzebul... " | Another account of similar charge and defense. |
| 1 John 3:8 | "The reason the Son of God appeared was to destroy the works of the devil." | Contrast: Jesus destroys devil's works, not does them. |
| Gal 3:5 | "Does he who supplies the Spirit to you... do so by works of the law...?" | Spirit works miracles; source is God, not devil. |
| Spiritual Blindness/Sight | ||
| John 9:39 | "For judgment I came into this world, that those who do not see may see..." | Connects physical healing to spiritual insight. |
| John 12:40 | "He has blinded their eyes and hardened their heart..." | Spiritual blindness from rejecting Jesus. |
| 2 Cor 4:4 | "...the god of this world has blinded the minds of the unbelievers..." | Satan's role is to blind, not open eyes. |
John 10 verses
John 10 21 Meaning
John 10:21 presents a rhetorical question raised by some among the crowd, contrasting with those who accused Jesus of demon possession. This group argued that Jesus' miraculous ability to heal the blind was undeniable evidence against the accusation that He was influenced by an evil spirit. They perceived a logical inconsistency in attributing acts of benevolent, restorative power—specifically divine healing—to a malevolent demonic entity whose purpose is to corrupt and destroy, thus implicitly affirming the divine source of Jesus' authority and actions.
John 10 21 Context
John 10:21 is situated within Jesus' discourse in Jerusalem during the Festival of Dedication. Immediately preceding this verse (John 10:19-20), Jesus' declarations about being the "Good Shepherd" and His oneness with the Father ("I and the Father are one") caused a sharp division among the Jews. Some claimed He was demon-possessed and insane, while others, represented in verse 21, were troubled by this accusation. The specific miracle of healing the man born blind in John chapter 9 is a critical background, as the rhetorical question "Can a devil open the eyes of the blind?" directly references this event. This chapter highlights the ongoing conflict between Jesus and the Jewish authorities, who largely refused to believe in Him despite overwhelming evidence. Historically, the ability to heal the blind was understood within Jewish tradition as a sign of the Messiah's coming, a promise found in prophetic texts. The very act of sight restoration would logically be attributed to God, not to a demonic force.
John 10 21 Word analysis
- And others: This phrase (kai alloi) immediately signals a clear division within the crowd mentioned in John 10:19-20. It shows not all present were united in their condemnation of Jesus; a dissenting opinion existed, rooted in the observation of His deeds.
- said: Implies a voiced objection or counter-argument in an ongoing debate, rather than a mere thought.
- These are not the words: The phrase ouk estin tauta rēmata emphasizes the decisive denial. They argue that Jesus' teachings and actions (the "words") do not align with the behavior of someone possessed.
- of one that hath a devil: The Greek word is daimonion (δαιμόνιον), referring to a demonic spirit. This was a grave accusation often hurled at Jesus (cf. John 7:20, John 8:48, John 10:20), suggesting mental instability or an evil power source. This group implicitly acknowledges that demons manifest in speech and behavior that aligns with their malevolent nature, which they do not see in Jesus.
- Can a devil open the eyes of the blind?: This is a powerful rhetorical question (Mē dunatai daimonion typhlōn ophthalmous anoixai?).
- Can a devil: This highlights the nature of demonic power, which is inherently destructive, deceptive, and associated with spiritual and physical darkness. The common understanding was that demons brought affliction, including blindness, not healing.
- open the eyes of the blind?: The phrase anoigō tous ophthalmous tōn typhlōn directly references a specific, profound miracle, most recently and notably the healing recorded in John 9. The act of "opening eyes" was not merely a physical healing but carried profound theological and messianic implications within Jewish expectation (as seen in Isa 35:5). The argument here is that a power bent on causing darkness (demons) cannot simultaneously be the source of light and healing. This act requires divine intervention, contradicting the idea of a demonic agent.
- Words-group: "not the words of one that hath a devil." This statement asserts that Jesus' speech and actions (His "words" here representing His full message and miraculous deeds) are inherently incompatible with a demonic source. Demonic activity blinds, deceives, and corrupts, whereas Jesus' actions bring light, truth, and healing.
- Words-group: "Can a devil open the eyes of the blind?" This rhetorical question is an argument from a known fact to challenge a false premise. Since healing blindness is universally recognized as a benevolent act requiring divine power and it aligns with messianic prophecy, it logically cannot originate from a malevolent demonic spirit. It serves as an unassailable point of common sense and divine attribute against the absurd accusation.
John 10 21 Bonus section
The disagreement evident in John 10:21 highlights the pervasive theme of division (schisma, schisma) throughout John's Gospel regarding Jesus (cf. John 7:43, 9:16). Not everyone reacted with uniform hostility; there were sincere inquirers and those swayed by the undeniable signs Jesus performed. This verse particularly demonstrates a segment of the populace using logic and observed facts to arrive at a conclusion closer to the truth about Jesus, in stark contrast to the hardened unbelief of others who preferred to attribute His miracles to Satan rather than acknowledge His divine authority. This rational response foreshadows how God often uses clear evidence to counter the irrationality of hardened hearts.
John 10 21 Commentary
John 10:21 acts as a pivotal counter-argument from an observing faction within the Jewish crowd. While some accused Jesus of madness and demon-possession, this verse highlights the reasoned perspective of others who considered Jesus' miraculous works as irrefutable evidence against such claims. The core of their argument is simple yet profound: true good, especially divine healing, cannot originate from evil. A devil's nature is to bring destruction, darkness, and spiritual blindness; thus, the power to restore sight (a distinct Messianic sign) could only come from God. This statement is not just a defense of Jesus but an implicit acknowledgment that His works are beyond human or demonic capabilities, aligning instead with the prophetic promises concerning the Messiah. It underscores the consistent theme in John's Gospel that Jesus' works authenticate His identity and claims, forcing those who witnessed them to confront the divine power manifesting through Him.