John 9 28

John 9:28 kjv

Then they reviled him, and said, Thou art his disciple; but we are Moses' disciples.

John 9:28 nkjv

Then they reviled him and said, "You are His disciple, but we are Moses' disciples.

John 9:28 niv

Then they hurled insults at him and said, "You are this fellow's disciple! We are disciples of Moses!

John 9:28 esv

And they reviled him, saying, "You are his disciple, but we are disciples of Moses.

John 9:28 nlt

Then they cursed him and said, "You are his disciple, but we are disciples of Moses!

John 9 verses

John 9 28 Meaning

John 9:28 describes the verbal assault by the Jewish leaders, specifically the Pharisees, against the man who had been born blind and healed by Jesus. They harshly insult him and accuse him of being a follower of Jesus, whom they regard with contempt. In contrast, they proudly declare their own allegiance to Moses, creating a stark and false dichotomy between Jesus and the revered Lawgiver, Moses. This statement encapsulates their rejection of Jesus and their self-perception as the true upholders of divine revelation.

John 9 28 Context

John chapter 9 centers on Jesus healing a man born blind on the Sabbath, sparking intense controversy with the Jewish religious authorities, primarily the Pharisees. This act directly challenges their interpretation of the Mosaic Law, particularly regarding Sabbath regulations and what constitutes lawful work. Following the healing, the Pharisees repeatedly interrogate the healed man and his parents, seeking to discredit the miracle and Jesus. The man, with simple yet profound logic, asserts that a sinner could not perform such a sign and that Jesus must be from God. Verse 28 is the turning point where the Pharisees, frustrated by his unwavering testimony, abandon reasoned inquiry for direct verbal abuse, cementing their spiritual opposition. Historically, Moses was the preeminent figure of Judaism, the giver of the Law and the foundation of their identity. To be a "disciple of Moses" signified fidelity to God's covenant, while following anyone seen as contradicting Moses was considered heresy, punishable by social and even religious exclusion.

John 9 28 Word analysis

• And they reviled him,

  • And (καὶ - kai): Connects to the preceding escalating tension and questioning by the Jewish leaders.
  • they: Refers specifically to the Pharisees, the interrogators in this encounter, highlighting their unified opposition.
  • reviled (ἐλοιδόρησαν - eloidorēsan): A strong aorist verb, meaning to insult, reproach, abuse with harsh, contemptuous language. It signifies verbal abuse, expressing anger and scorn rather than reasoned argument, and an attempt to demean and humiliate the man. This shows their loss of patience and shift to outright hostility.
  • him: Refers to the formerly blind man, who has consistently defended Jesus, exposing the spiritual blindness of the Pharisees.

• and said,

  • and said, (καὶ εἶπαν - kai eipan): Indicates a direct quote and reveals the content of their verbal attack.

• “You are his disciple,

  • You (Σὺ - Sy): Emphatic "you," placing pointed blame on the man, singling him out for condemnation.
  • are his (εἶ ἐκείνου - ei ekeinou): The phrase highlights their belief that the man has committed an act of allegiance to a false teacher.
  • disciple (μαθητὴς - mathētēs): Student, follower. Used here as an accusation. To be Jesus' "disciple" in their eyes was to be an apostate, a violator of the Law, or a misguided follower of a charlatan.
  • his (ἐκείνου - ekeinou): Literally "that one," referring to Jesus. This pronoun is intentionally dismissive and derogatory, showing their unwillingness to even name Jesus directly, out of contempt. It underscores their view of Jesus as an illegitimate teacher or prophet.

• but we are disciples of Moses.”

  • but (δὲ - de): A strong adversative conjunction, emphasizing a sharp contrast. It establishes an "either/or" scenario: either you are with "that one" or with us, the disciples of Moses.
  • we (ἡμεῖς - hēmeis): Emphatic "we," asserting their collective identity, authority, and perceived superiority in contrast to the healed man.
  • are disciples of (ἐσμὲν μαθηταί - esmen mathētai): Reinforces their claim to legitimate religious authority and orthodox adherence.
  • Moses (Μωϋσέως - Mōyseōs): The central figure of the Old Covenant, the Lawgiver, and prophet. By declaring themselves "disciples of Moses," they stake their claim to faithfulness, tradition, and divine approval, portraying Jesus and His followers as outsiders who oppose God's established order. This phrase highlights their dependence on historical precedent rather than present divine revelation.

• Words-group Analysis:

  • "And they reviled him, and said, 'You are his disciple'": This opening establishes the immediate aggressive posture of the Pharisees. Their accusation serves as an attempt to invalidate the man's testimony and spiritual experience by discrediting his association with Jesus. It highlights their inability to refute the miracle itself and their resorting to character assassination.
  • "'but we are disciples of Moses.'": This declaration is the core of their polemic and spiritual error. They set up an absolute dichotomy between Moses and Jesus, wrongly assuming that allegiance to one necessitates rejecting the other. This self-aggrandizing statement asserts their own authority, their fidelity to the Law, and positions themselves as guardians of divine truth, implicitly condemning Jesus as outside the purview of God's work. It reflects a misunderstanding of both Moses and the Messiah's role, as Moses himself testified of the coming Christ.

John 9 28 Bonus section

• Irony of Accusation: The greatest irony of the Pharisees' declaration "we are disciples of Moses" is that Moses, according to Jesus, was actually their accuser. John 5:45-47 reveals that their very hope in Moses condemned them, because if they had truly believed Moses, they would have believed Jesus, as Moses wrote about Him.
• Servant vs. Son: The Book of Hebrews further clarifies the relationship between Moses and Jesus, noting that Moses was faithful in God's house as a servant, bearing witness to future things, while Christ is faithful as a Son over His house (Heb 3:5-6). The Pharisees, by preferring the servant to the Son, demonstrated their ultimate lack of true discernment.
• The Schism: This verse marks a growing schism in society—those who are spiritually open to Jesus' signs and truth, even at the cost of social ostracization, versus those who rigidly cling to traditional power structures and interpretations, closing themselves off to God's redemptive work. The question posed to the healed man, "Are you also one of his disciples?" (Jn 9:27), underscores this growing social and spiritual division that Jesus' ministry created.

John 9 28 Commentary

John 9:28 captures the profound spiritual conflict and theological blindness of the Jewish religious establishment. The Pharisees, entrenched in their traditional interpretations and human systems, found Jesus' work profoundly disturbing because it operated outside their control and expectations, especially by healing on the Sabbath. Rather than acknowledge a divine work, their pride and self-righteousness led them to condemn.

Their verbal assault reveals not a pursuit of truth, but an emotional outburst born of frustration and a hardening of heart. By labeling the man as "his disciple" (referring to Jesus with disdain) and counter-declaring "we are disciples of Moses," they create a false dichotomy. They present Moses and Jesus as opposing forces, implying that faithfulness to God's established Law precludes belief in Jesus. This assertion is deeply ironic, for Moses himself prophesied the coming of a prophet like him (Deut 18:15) whom Israel was to obey, and it was Moses' writings that bore witness to Jesus (Jn 5:46). Their reverence for Moses had become a stumbling block to recognizing God's further revelation in His Son.

This verse starkly illustrates the contrast between physical sight and spiritual blindness. The man, formerly blind, now sees Jesus for who He is, despite the societal cost. The Pharisees, physically seeing, are spiritually blind to God's miraculous work among them. Their adherence to the letter of the Law blinded them to the Spirit of the Lawgiver who stood before them. It is a powerful illustration of how religious tradition, when elevated above the Living Word of God, can lead to opposition against God's own unfolding plan of salvation.