João 9

João 9

Meyer - We must work the works of Him that sent Me. (R.V.) -- Is not this exceedingly tender and beautiful? The Lord does not hesitate to describe Himself as specially designated to do a certain work. In every part of this Gospel He speaks of Himself as the sent One; but He graciously conjoins his disciples and friends in it, saying, We must work. It is as though He said, “I have a designated work which must needs be done; but I cannot do it alone. We must do it, you and I, together.” Fellowship with God the Father is the law of all industry. — Every crop that goldens in the summer wind is due to the summons of the God of Nature to the husbandman, “Come and let us work together, thou and I.” Every achievement in factory or mill of textile fabrics is due to the combination of the Divine laws and the human agency. We must work, is God’s constant appeal. Fellowship with the Son is the law of the Kingdom. — We have been called into the fellowship or partnership of the Son of God. He does not say, Go, but come; not, Do this, but, Let us do it. He has set his heart on the glory of the Father, and He calls us to co-operate with Him in bringing back men to God. In some way we must contribute to the final result on which Christ has set his heart. Fellowship with the Holy Spirit is the law of all successful service. — The closing words of the benediction that refer to the communion of the Holy Spirit are specially significant. “We are witnesses, and so is also the Holy Ghost.” The Spirit and the Bride say Come. As Peter began to speak, the Holy Ghost fell. Oh for pure hands and a clean heart, that we may be worthy of this Divine confederacy! The Work Of Our Hands The righteous will be in everlasting remembrance. —Psalm 112:6 Today's Scripture: Psalm 112 One reason we’re left here on earth and not taken to heaven immediately after trusting in Christ for salvation is that God has work for us to do. “Man is immortal,” Augustine said, “until his work is done.” The time of our death is not determined by anyone or anything here on earth. That decision is made in the councils of heaven. When we have done all that God has in mind for us to do, then and only then will He take us home—and not one second before. As Paul put it, “David, after he had served his own generation by the will of God, fell asleep” (Acts 13:36). In the meantime, until God takes us home, there’s plenty to do. “I must work the works of Him who sent Me while it is day,” Jesus said. “Night is coming when no one can work” (John 9:4). Night is coming when we will once for all close our eyes on this world, or our Lord will return to take us to be with Him. Each day brings that time a little closer. As long as we have the light of day, we must work—not to conquer, acquire, accumulate, and retire, but to make visible the invisible Christ by touching people with His love. We can then be confident that our “labor is not in vain in the Lord” (1 Cor. 15:58+). By: David H. Roper If you rely upon God’s strength And live a life that’s true, Then what you do in Jesus’ name Will be His work through you. —D. De Haan (Bolding added) In God’s eyes, true greatness is serving others. QUESTION - Why are we told to work while it is day (John 9:4)? ANSWER - The Gospel of John records a remarkable event, as Jesus heals a man who had been born blind. In John’s retelling, one of the statements Jesus makes is that “we must work the works of Him who sent Me as long as it is day; night is coming when no one can work” (John 9:4). In the context Jesus and His disciples were traveling, and as they passed by a particular location, Jesus saw a man who was blind from birth (John 9:1). Jesus’ disciples asked Him what was the cause of the man’s blindness—whether he had sinned before birth or whether his parents had (John 9:2). They perceived that the man’s blindness had to have been caused by sin, so they inquired as to whose sin resulted in his being born blind. Jesus responded by explaining that the blindness wasn’t a result of the sin of either, but the blindness was so that the works of God might be displayed (John 9:3). As Jesus offers that vital explanation, He adds that “we must work the works of Him who sent Me as long as it is day; night is coming when no one can work” (John 9:4). In this context it becomes apparent why we are told to work while it is day, as Jesus explains that, while He is in the world, He is the Light of the world (John 9:5). The man in John 9 had lived in darkness all his life, being blind, but then Jesus came, bringing sight and light to this man’s life. In that same way, the world was in darkness to that point, but Jesus had come, and “in Him was life and that life was the light of men” (John 1:4). John adds that Jesus “was the true Light, which, coming into the world, enlightens every man” (John 1:9, NASB95). It seems that Jesus, by bringing sight to this individual, was illustrating how He provides light to all humanity. At the same time, He tells His listeners that we are to work while it is day (John 9:4). Jesus is not prescribing just any kind of work; rather, He says, “We must work the works of Him who sent Me as long as it is day; night is coming when no one can work” (John 9:4). He is challenging His listeners that they should be doing the work of His Father as long as it is day—as long as Jesus is there, it is day—the Light of the world is there. He adds that there is a time coming when the work can’t be done because it will be night. It seems that Jesus is referring to the time coming when He would no longer be on earth, and then He would not be (personally) bringing the light to all—He was making the most of the opportunity He had to do the works that demonstrated who He was and who His Father was. In this case that meant miraculously healing this man who was born blind. The man’s blindness had been (ALLOWED) entirely for that moment, so that God’s glory could be displayed. At that moment Jesus was able to show His power over nature and to demonstrate that He is the Light who enlightens every person. So Jesus Himself was “working while it was day.” The disciples were also learning that they needed to make the most of the opportunity—that they had the Light of the world with them. They needed to pay attention to Him, to learn from Him, so they could know Him and faithfully represent Him later. While we can’t “work while it is day” in the same way because Jesus is not personally here on earth (He is at the right hand of the Father awaiting His return one day), we still have been enlightened by Him—He is the Way, the Truth, and the Life (John 14:6). Like the disciples, we should look to Him, and like the disciples were encouraged to do—and like Jesus did—we should also make the most of the opportunity. Each opportunity is provided by God for His glory (Mt 5:16), so we need to consider how we can work while it is still day. GotQuestions.org (Bold added) MORNING READING: JOHN 9 - Stephen Olford “I must work the works of Him who sent Me while it is day.” – John 9:4 The true principle of all real service for God underlies this statement of the Lord Jesus. And since He was the perfect Servant when upon this earth, He made this principle the basis of His loyal service to God. The Obligation of True Service. The Lord Jesus said, “I must work.” The obligation of loving and loyal service to His Father compelled Him to work. Yes, right from the beginning (remember the temple when He was twelve years old?) to the end. The Occupation of True Service. There is only one great occupation in true service – it is doing God's will. I must work the “works of Him.” “My food is to do the will of Him who sent Me,” said the Savior (John 4:34). The Opportunity of True Service. “While it is day.” Now is the acceptable time … “Time is short” (1 Cor. 7:29+). I can do nothing else but serve You, Lord, all of my days, For it is a privilege and an honor – yes, even my duty! According to Your Word: Morning and Evening The Work of Life! George Everard, 1885 "I must work the works of Him who sent Me while it is day. The night comes, when no man can work." John 9:4 A friend was passing by the entrance-gate of a cemetery in Italy. Over it he saw words worth remembering, "My lot today — yours tomorrow." It is a truth that comes home to us, especially as another year draws on to its close. In man's mental constitution, there is a strange power of putting out of sight the thought of our death. Perhaps in a measure this is well. If we had always a vivid recollection of the nearness of death, it might unfit us for doing life's work as heartily and joyfully as we otherwise do. Nevertheless this facility for putting the thought of death aside, needs to be corrected and supplemented by a sober, wise estimate of what life really is, of its purpose, and of the constant care needful for using it aright. We should often recall the fact that the time is short, and that life at its best is always uncertain. The motto already named may remind us of this. "My lot today — yours tomorrow." Today you may see a few mourners carrying with them the remains of one very dear to them. Tomorrow a similar company may leave your door, and you may be the one to be left behind in the silent grave. Today you may pass a house where the blinds are down and where there lies one who has just passed away. Tomorrow it may be in the street where you have lived and in the house cheered by your presence — and you the one around whom all their grief has centered. Today you may take the Times newspaper, and to your surprise notice the sudden death of one you saw yesterday. Tomorrow a friend of yours may take up the paper, and it is your name he sees in the same column. I don't wish this thought to cast one shadow of gloom over your young days. I am convinced that truth, whatever it is, can only be for good if used aright, and this very truth may gladden and brighten every day of your life, if it makes life more worthy of the name. Did you ever notice the two prayers of Moses in the 90th Psalm which tells most of man's frailty? He reminds us that "a thousand years are but as yesterday when it is past, and as a watch in the night." He reminds us that man is but as the grass which flourishes and grows up in the morning — and in the evening it is cut down and withers. Our threescore years and ten soon come to an end like a short reverie or tale. Then among others he offers these two petitions: "So teach us to number our days, that we may apply our hearts unto wisdom." "O satisfy us early with Your mercy, that we may rejoice and be glad all our days." Both are linked together. It is as if he would say: "Let the remembrance of life's short day lead us to seek for heavenly wisdom. That wisdom will lead us unto You. We shall walk in Your fear. We shall taste Your mercy. So will this short life of ours be filled with true rejoicing. All our days will be brightened with the sense of Your presence, as we journey on to You our Eternal Home." Act in the spirit of these prayers. Employ this short life to the very best advantage. Take a very high view of the possibilities of lasting blessing to yourself and others which it presents, and then strive that that blessing may never be forfeited through any fault of yours. Remember the words of the Lord Jesus, and day by day act in the spirit of them: "I must work the works of Him who sent Me while it is day. The night comes, when no man can work." Is it full day with you? Is the sun shining overhead? Is the darkness past? Is it peace in the conscience? Is it the comfort of God's free favor received by faith in Christ? Can you look upward to the bright Heaven above you and hear a voice whispering within, "Abba, Father!" If you want life to be joyous and full of peace and usefulness — then take care that there is no cloud between you and God. If sin has been kept back, if anything has been amiss, confess it to your Father, and then doubt not that through Christ it is perfectly forgiven, and that God regards you as one very near and dear to Him. If you remember these words of Christ, you will be no idler, no mere camp-follower — but an earnest, diligent worker in everything you take in hand. "I must work," said Christ — and so must you. "Whatever your hand finds to do, do it with your might." Let no grass grow under your feet. Let no rust be found upon your sword. Let no weeds grow in your garden. No, no, young friend. Wage war with sloth even to the death. Be a hero in the strife. Whether in the schoolroom, in the study, or in the playground, aim high — at least in your efforts to do the very best you can. Don't sink down to commonplace in anything. By hard, painstaking toil, plod on whether you have few talents or many, and it may be you shall reach the highest round of the ladder in your work or profession, and if you don't you will feel at least that you did your duty; and no man can do more. Above all, if you want life to be no failure, but the very noblest possible, strive to catch the spirit of our Lord's working. Not only work, but "work the works of Him who sent you." Desire, like Christ, to glorify God in the world. Seek great things, but not for yourself, that you may be rich, and honored, and praised by man — but seek great things for God, to exalt Him, to spread His kingdom, and to do good to as many as you can. Put your feet in the steps of Him who never thought of Himself, but ever went about doing good. And forget not the mighty power of prayer. By earnest supplications for the power and presence of the Holy Spirit, you will be able to walk after the pattern and example of Christ. Living thus, for you there is no night. While you live Christ is with you — and when you have finished your work, you will be with Christ. Such will be real life here, and life evermore in His kingdom. "In the way of righteousness there is life; along that path is immortality!" Proverbs 12:28 F B Meyer - "I must work the works of Him that sent Me while it is day: the night cometh, when no man can work."--John 9:4. THE UTTER restfulness which filled the heart of the Lord Jesus is beautifully manifested in the introductory verses of this chapter. At the close of the preceding one He is seen amid the heated altercation of his foes, enduring the contradiction of sinners against Himself, and compelled to use some of the severest epithets that ever fell from his gracious lips. The climax of the argument was reached on his claiming to have existed before Abraham was. He appropriated the incommunicable name of Jehovah, and said, "Before Abraham was, I AM." And in a frenzy of indignation the Jews caught up the stones lying about for the repair of the temple to inflict forthwith the doom of the blasphemer. But there was a force at work which they little understood, rendering them powerless to harm him. Was it the spell of his majestic presence? Was it the aureole of his spotless character? Was it the protecting power of his Father? Whatever it was, He passed unscathed through the midst of them; and so left the temple, and began to descend the great flight of steps, and to pass through the successive courts. On the way his attention was attracted by a blind beggar, who for years had been a familiar object as he sat and begged. And albeit that there was every need to put as far a distance as possible between Himself and the missiles of his foes, He stopped, made clay, and leisurely healed him. Is it not evident that He realized his absolute safety until his hour arrived; and that if there were an opportunity and a prompting to do God's work, there was the strongest ground also to count upon perfect immunity till the work was done? His enemies might chafe and storm around Him; but they could not hurt Him, or penetrate with word and stone the encasing envelope of the presence of God. Secure of that protection, He was able to go and come, fearless and unharmed, serene and quiet, restful and peaceful, blessing and blessed. Oh for the quiet heart which looks from itself to God, and considers neither difficulty nor peril, because it is so absorbed in doing his work! Here the blessed Spirit broods undisturbed, amid the wild fury of earth's tumult, whispering intimations of God's will, and nerving the soul with sufficient power to perform. I. THE CONDITIONS IN WHICH GOD'S WORKS ARE DONE. The phrase "works of God," is a familiar one throughout this Gospel. To do them was to feed the Redeemer's soul (John 4:34); they were in an ever-ascending scale (John 5:20); they were of a certain definite number, given Him to finish (John 5:36); they were the signs and seals of his mission (John 10:38); they were not his own, but wrought through Him by the Father (John 14:10); they were unique in the history of the world (John 15:24); they were definitely finished ere He left (John 17:4). But it becomes us to learn the conditions under which they were wrought, that we may be able to do those greater works of which He spoke. (1) His heart was at rest in God. When suddenly aroused amid the tumult of the storm, or pursued by infuriated crowds, or amid the anguish of the grave of Lazarus, or in the garden of his arrest, there was ever the same deep inner calm, which spread an awe on nature, and cast its spell on men. And it is impossible to expect any great thing to be done in the world through a man whose inner life is ever in a state of ferment. Nature herself teaches the need of repose for the putting forth of her mightiest efforts. It is in the closet, the study, the cave, the woodland retreat, that problems have been solved, resolves formed, and schemes matured. And the river of life itself will lose its most precious properties, if it flows through the muddy and perturbed waters of restless hearts. It is not possible for us all to have a life of outward calm. In such a world as this, with the opposition of men and the intrusion of sorrow on our most sacred moments, there is perpetual interruption. But beneath all the heart may keep its Sabbath. Trusting in God, resting on Him, rolling off to his charge its anxieties and cares before they have time to soak down poison into its springs, the inner life may thus retain its tranquility, reflecting God's heaven above, and recipient of the least impulse of God's will. (2) He was specially endued with the Holy Spirit. Our Lord had his Pentecost before Pentecost. In the same hour He was baptized as to his body with the waters of the Jordan, and as to his spirit with the Holy Ghost. In his address to Cornelius and his friends, the Apostle Peter lays distinct stress on this as the condition on which Jesus of Nazareth went about doing good: "He was anointed with the Holy Ghost and with power" (Acts 10:38). It should be a serious question with each of us, Have I claimed my share in Pentecost? On his ascension, our Lord received from the Father the promise of the Holy Ghost in its fullest plenitude, that through Him the whole Church might get it. It is ours in Him; we have not to go up to Heaven or down to Hades to win it; we have not to endeavour to merit it, but only to claim it by faith. If on comparing ourselves with the symptoms of Spirit-filling given in the Acts of the Apostles, we are conscious of a grievous deficiency, let us by believing prayer dare to ask for all that is ours in the risen living Saviour. (3) He was willing that the Father should work through Him On the day of Pentecost, the preacher clearly emphasized this: "Jesus of Nazareth was approved of God among you by miracles, and wonders, and signs, which God did by Him in the midst of you" (Acts 2:22). And this statement bears out the affirmation of the Lord Himself, "the Father that dwelleth in Me, He doeth the works" (John 14:10). Blessed are we when we learn that secret, no longer to work for God, but to let God work through us; to be brooks of Siloam, pent in given beds, instead of wandering at our own sweet will; to be clay kneaded into any shape; to be earthenware pipes, if needs be, hidden under ground, and trampled beneath the hurrying feet of men, with one end open to the reservoir, and the other to the empty cistern of human need, so that the torrent may come in with even flow on the one side, and pour out on the other with a regularity which escapes notice because it is so unbroken. It was thus that the great Apostle lived who said, "Christ hath wrought through me in word and deed to make the Gentiles obedient" (Ro 15:18, literal rendering). So are we bidden to yield ourselves to God, and our members as instruments of righteousness, that He may work in us that which is well pleasing in his sight (Ro 6:13; Heb. 13:21). "We must work," the R.V. says. II. THE NEED FOR THESE WORKS. "A man blind from his birth." We have observed before that the miracles of this Gospel were evidently selected in each case with a special purpose of becoming foils to bring into prominence some characteristic feature in the ministry or teaching of Jesus Christ. Nor is this one an exception to the rule. What emblem could better set forth the condition of mankind than a born-blind beggar? That men are blind, that they are born so, and that they are destitute and bankrupt, needing gold and white linen, and eyesalve, needs no proving. But amid all, He comes who is the Light of the world, and is able to give sight to the blind, and to the poor a share in his measureless wealth. The Jews had but two hypotheses on which to account for human suffering. "Either this man sinned" (in some previous state of existence), "or his parents, that he was born blind"; with them, special suffering was always the sign of special sin (Luke 13:1, 2, 3, 4). There are many who argue thus in the present day. The occurrence of special disaster leads them to search for the sin which must have led to it; forgetting that it does not always follow, and that it has been the problem of the ages that so many of the worst of men have had comparative immunity from suffering--"there have been no bands in their death"--whilst for the godly the waters of a full cup are wrung out. It is true that sin brings suffering; but there is some suffering which is not the evidence of special wrong-doing. This is therefore a third and broader hypothesis, which our Lord suggests here. "Neither hath this man sinned, nor his parents; but that the works of God may be made manifest in Him." Suffering is permitted for wise and good reasons, which we shall one day comprehend, and amongst them is this : that it may provide a platform on which the grace and power of God may manifest themselves, each new phase of evil leading to some new forth-putting of the heart of God. To how many suffering ones my the Lord Jesus send the message: "This sickness is not unto death; but for the glory of God, that the Son of God may be glorified thereby"! If only the sufferers who may read these words would bracket together these two texts, this spoken of the blind beggar, and that of the sickness of Lazarus, surely it would be easier to bear the long nights of weariness and the days of pain--not in punishment, not by neglect or mischance, not as the inevitable results of the mistakes or misdeeds of others, but--to give an opportunity for the works and glory of God. What works? What glory? Surely the works of humility, and patience, and gentleness, which his Spirit instils; and the glory of that lovely spirit which his Spirit begets. But how necessary is it that, as there is the need, we who have the supply be not wanting. If there is need for the works of God to be manifested, we must be at hand, and willing at all costs to manifest them. If there is the opportunity for the glorifying of Christ, we must not be slow to seize it. Make haste! --the night is coming, in which no man can work. Life at the longest is but a day; and before we are aware the shadows have stealthily crept far across the grass, the air has become chill, and the silver crescent of the moon is rocking in the dimming light. What works await us yonder we cannot tell. But the unique work of healing blindness and enriching beggary is confined to earth; and we must hasten to do all of this allotted to us before the nightfall. He lives intensely whose eye is fixed on the fingers of the dial; as the poor sempstress works swiftly whose last small wick of candle is rapidly burning down in its socket. III. THE SUBJECT OF THESE WORKS. What a contrast between the opening and the close of the chapter! The blind sees, the beggar is rich. The abject is an apologist. The intruder on the temple steps is a worshipper within the true shrine. The soul ignorant of Christ owns Him as Son of God. And all this because of the individual interest our Lord took in him. (1) He detected what was working in his mind. Beneath that unpromising exterior were the elements of a noble character. The power which might have run to waste, being dammed up, wrought deeper into his soul. He heard the converse of the crowds as they passed, caught the voices of the Levites chanting their majestic psalms, detected the benedictions of the priests; and awoke in him indefinable yearnings after God. Unknown to any besides, these arrested the attention of Jesus, who, unconscious of personal danger, bent over him with eager interest, as a child over the first primrose of spring. (2) He developed the latent power of faith. It was there, but it had nothing to evoke it; and yet it must be evoked ere Christ could give him sight. He could feel, though he could not see. So the Lord put clay on the eye-socket, awaking wonder, hope, expectation; and such was the ladder put down for his faith to climb up into the light. And then in the command to go and wash there was a still further test to his faith, to conform and strengthen it. Is it not thus that the blessed Lord still deals with us; watching the smallest spark of faith, and fanning it into a flame, giving it some very small and obvious thing to do, that it may from a thread become a cable? (3) He found him when cast out by all besides. His parents disowned him, and the Pharisees cast him out of their synagogue, depriving him of a highly-prized privilege; but Jesus found him. He had been cast out Himself, and knew the weariness and pain of excommunication; and thus acquired the desire and the clue to help another, suffering beneath the intolerance of the religious world. Does not Jesus always steal to our side when we are cast out, or deserted by our friends? (4) He answered his hunger for faith. "Dost thou believe on the Son of God?" The question startled him; and yet it explained one of the deepest instincts of his nature, though he may have been little conscious of it, and perhaps felt only an utter dissatisfaction with all else, and an insatiable yearning after God. If we live up to what we know, at all costs, we shall most certainly be led into further discoveries of truth. If we dare to go to the pool of Siloam and wash, we shall be gladdened by great revelations and unfoldings of God in Christ. We think we are going to plough a field; and we suddenly come on a box of treasure, struck by our plough, which makes us independent of work for the rest of our lives." And so obedience passes into worship, and we see that He who has made our life his care, tending us when we knew Him not, is the Christ of God, in whom are hid all the riches of time, all the treasures of eternity: and we worship Him. John 9:5 "While I am in the world, I am the Light of the world." BGT John 9:5 ὅταν ἐν τῷ κόσμῳ ὦ, φῶς εἰμι τοῦ κόσμου. KJV John 9:5 As long as I am in the world, I am the light of the world. NET John 9:5 As long as I am in the world, I am the light of the world." CSB John 9:5 As long as I am in the world, I am the light of the world." ESV John 9:5 As long as I am in the world, I am the light of the world." NIV John 9:5 While I am in the world, I am the light of the world." NLT John 9:5 But while I am here in the world, I am the light of the world." Jn 1:4-9 Jn 3:19-21 Jn 8:12 Jn 12:35,36,46 Isa 42:6,7 49:6 60:1-3 Mal 4:2 Mt 4:16 Lu 2:32 Ac 13:47 Acts 26:18,23 Eph 5:14 Rev 21:23 Click John 8:12 Commentary for more in debt notes, including multiple devotionals - see also additional commentary here Related Passages: John 1:4-9+ In Him was life, and the life was the Light of men. 5 The Light shines in the darkness, and the darkness did not comprehend it. 6 There came a man sent from God, whose name was John. 7 He came as a witness, to testify about the Light, so that all might believe through him. 8 He was not the Light, but he came to testify about the Light. 9 There was the true Light which, coming into the world, enlightens every man. John 8:12+ Then Jesus again spoke to them, saying, “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life.” JESUS THE LIGHT OF THE WORLD While I am in the world (kosmos) - In context, the time phrase "while" would refer to His time on earth prior to His crucifixion. However, there is a sense in which His "I Am" would transcend time, for He will follow it up with a second I Am which speaks of continual activity. How is that possible? Through His Word which gives light and life and through His followers who manifest His light in their lives (see THOUGHT below). John