John 9:39 and the Purpose of Miracles in Salvation
Exposition of John 9:39
Jesus said, "For judgment I have come into this world, so that those who do not see may see, and those who see may become blind!" [3]. This statement follows the healing of a man born blind, an event that sparked controversy among the Pharisees. The verse is pivotal in understanding Jesus' mission and the purpose of miracles in salvation.
The literary context of John 9:39 is Jesus' interaction with the Pharisees after healing the blind man. The chapter narrates the healing, the subsequent interrogation of the man by the Pharisees, and Jesus' confrontation with them [3]. The surrounding narrative highlights the Pharisees' spiritual blindness despite their physical sight, contrasting with the healed man's newfound faith.
In this context, Jesus' statement about coming for judgment underscores the dual effect of his presence: revelation to those who are spiritually receptive and condemnation to those who are not. According to Calvin, miracles like the healing of the blind man served as confirmation of Jesus' divine authority and the doctrine he taught [7, 9]. Aquinas argues that Christ's miracles were arguments for the faith he taught, demonstrating his power over the forces of darkness [8].
The phrase "those who do not see may see" refers to the spiritual illumination of those who recognize their need for salvation. Conversely, "those who see may become blind" indicates the spiritual obfuscation experienced by those who, like the Pharisees, reject Jesus despite witnessing his miracles [5, 6]. Adam Clarke interprets this as Jesus manifesting and executing God's judgment by giving sight to the spiritually blind (Gentiles) while removing the true light from those who abuse God's mercy (the Jews) [5].
The purpose of miracles, as seen in John 9, is not merely to astonish or demonstrate power but to serve as a catalyst for faith and salvation. According to Augustine, miracles should not be the sole basis for faith; rather, they should be considered in the context of the unity of the church and the doctrine being preached [10]. The ultimate goal of Jesus' miracles, including the healing of the blind man, is to bring about salvation, a theme echoed in other New Testament writings [1, 2, 4].
The historical setting of Jesus' statement, during his ministry in Jerusalem, underscores the tension between Jesus and the Pharisees. This tension is a microcosm of the larger conflict between light and darkness, faith and unbelief [3].
Sources
- I Peter “I Peter 1:9 (LEB) — obtaining the goal of your faith, the salvation of your souls.”
- Hebrews “Hebrews 10:39 (Darby) — But we are not drawers back to perdition, but of faith to saving [the] soul.”
- John “John 9:39 (LEB) — And Jesus said,〛 “For judgment I have come into this world, so that those who do not see may see, and those who see may become blind!””
- Torrey's Topical Textbook “Torrey's Topical Textbook: Salvation — Is of God -- Ps 3:8; 37:39; Jer 3:23. Is of the purpose of God -- 2Ti 1:9. Is of the appointment of God -- 1Th 5:9. God is willing to give -- 1Ti 2:4. Is by Christ -- Isa 63:9; Eph 5:23. Is by Christ alone -- Isa 45:21,22; 59:16; Ac 4:12. Announced after the fall -- Ge 3:15. Of Israel, predicted -- Isa 35:4; 45:17; Zec 9:16; Ro 11:26. Of the Gentiles, predicted -- Isa 45:22; 49:6; 52:10. Revealed in the gospel -- Eph 1:13; 2Ti 1:10. Came to the Gentiles through the fall of the Jews -- Ro 11:11. Christ The Captain of. -- Heb 2:10. The Author of. -- Heb 5:9”
- John (Methodist/Wesleyan) “Adam Clarke on John 9:39: For judgment I am come - I am come to manifest and execute the just judgment of God: 1. By giving sight to the blind, and light to the Gentiles who sit in darkness. 2. By removing the true light from those who, pretending to make a proper use of it, only abuse the mercy of God. In a word, salvation shall be taken away from the Jews, because they reject it; and the kingdom of God shall be given to the Gentiles.”
- John (Nonconformist/Puritan) “Matthew Henry on John 9:39: Christ, having spoken comfort to the poor man that was persecuted, here speaks conviction to his persecutors, a specimen of the distributions of trouble and rest at the great day, Th2 1:6, Th2 1:7. Probably this was not immediately after his discourse with the man, but he took the next opportunity that offered itself to address the Pharisees. Here is, I. The account Christ gives of his design in coming into the world (Joh 9:39): "For judgment I am come to order and administer the great affairs of the kingdom of God among men, and am invested with a judicial power in”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 29: communicated to creatures. The Lord proclaims by his prophets “I, even I, am he that blotteth out thy transgressions for mine own sake,” ( Is. 43:25 ). When, in accordance with this declaration, the Jews thought that injustice was done to God when Christ forgave sins, he not only asserted, in distinct terms, that this power belonged to him, but also proved it by a miracle ( Mt. 9:6 ). We thus see that he possessed in himself not the ministry of forgiving sins, but the inherent power which the Lord declares he will not give to anoth”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of Christ's Miracles Considered Specifically, Art. 1: Article: Whether those miracles were fitting which Christ worked in spiritual substances? I answer that, The miracles worked by Christ were arguments for the faith which He taught. Now, by the power of His Godhead He was to rescue those who would believe in Him, from the power of the demons; according to Jn. 12:31: "Now shall the prince of this world be cast out." Consequently it was fitting that, among other miracles, He should also deliver those who were obsessed by demons. On the contr”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 9: of lies? The proper course, therefore, is, in the first instance, to ascertain and examine the doctrine which is said by the Evangelist to precede; then after it has been proved, but not till then, it may receive confirmation from miracles. But the mark of sound doctrine given by our Saviour himself is its tendency to promote the glory not of men, but of God ( John 7:18 ; 8:50 ). Our Saviour having declared this to be test of doctrine, we are in error if we regard as miraculous, works which are used for any other purpose than to mag”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 7: Augustine — Homilies on John — CHAPTER III. 22-29. (part 16): us, that we ought not to be deceived even by miracles. Sometimes, indeed, a deserter frightens a plain countryman; but whether he is of the camp, and whether he is the better of that character with which he is marked, is what he who would not be frightened or seduced attends to. Let us then, my brethren, hold unity: without unity, even he who works miracles is nothing. The people Israel was in unity, and yet wrought no miracles: Pharaoh's magicians were out of unity, and yet they wrought the like works as Moses."(2) The”