But others repliedThis phrase indicates a division among the people listening to Jesus. In the context of
John 10, Jesus has been speaking about being the Good Shepherd, which has caused a mixed reaction among the Jews. The "others" here are those who are skeptical of the accusations against Jesus. This division is a recurring theme in the Gospels, where Jesus' words and actions often lead to differing opinions among the people (
John 7:43).
“These are not the words of a man possessed by a demon.
The people are responding to the accusation that Jesus is demon-possessed, a charge that was not uncommon in His ministry (John 8:48). The logic here is that the teachings of Jesus, characterized by wisdom and authority, do not align with the chaotic and destructive nature typically associated with demonic possession. This reflects a broader biblical theme where true wisdom and divine insight are contrasted with the confusion and deception of evil (James 3:15-17).
Can a demon open the eyes of the blind?”
This rhetorical question refers to the miracle Jesus performed in John 9, where He healed a man who was blind from birth. The act of giving sight to the blind is significant in Jewish thought, as it is a messianic sign prophesied in the Old Testament (Isaiah 35:5). The question implies that such a miraculous and compassionate act is inconsistent with the work of demons, who are associated with darkness and destruction. This miracle serves as a type of Jesus' spiritual mission to bring light and understanding to a world in spiritual blindness (John 1:4-5).
Persons / Places / Events
1.
Jesus ChristCentral figure in the Gospel of John, whose teachings and miracles are being discussed.
2.
The JewsThe audience in this passage, divided in their opinions about Jesus' identity and authority.
3.
The Blind ManReference to the man healed by Jesus in
John 9, whose healing is a point of contention.
4.
JerusalemThe city where these events are taking place, a significant location for Jewish religious life.
5.
The Feast of DedicationThe context in which these discussions occur, also known as Hanukkah, a time of reflection on God's deliverance.
Teaching Points
Discernment of TruthBelievers are called to discern the truth of Jesus' identity through His words and works, as the Jews were challenged to do.
Miracles as EvidenceJesus' miracles, such as opening the eyes of the blind, serve as evidence of His divine authority and messianic role.
Division and BeliefThe division among the Jews highlights the ongoing challenge of belief and unbelief, urging us to examine our own faith.
Fulfillment of ProphecyJesus' actions fulfill Old Testament prophecies, reinforcing the continuity of God's redemptive plan through Scripture.
Spiritual SightThe physical healing of the blind man symbolizes the spiritual sight Jesus offers, inviting us to seek spiritual understanding and clarity.
Bible Study Questions and Answers
1. What is the meaning of John 10:21?
2. How does John 10:21 challenge our understanding of Jesus' divine authority?
3. What does John 10:21 reveal about the division among the people?
4. How can John 10:21 strengthen our faith in Jesus' miraculous works?
5. In what ways does John 10:21 connect to Old Testament prophecies about the Messiah?
6. How can we apply the lessons from John 10:21 in our daily witness?
7. How does John 10:21 challenge the belief in Jesus' divinity?
8. What historical evidence supports the events described in John 10:21?
9. How does John 10:21 fit into the broader theme of Jesus as the Good Shepherd?
10. What are the top 10 Lessons from John 10?
11. In John 9:18-23, is there any historical or external evidence that confirms the parents' testimony?
12. Where is the historical or archaeological evidence supporting the miraculous acts attributed to the anointed figure in Isaiah 61:1-2?
13. In Psalm 146:8, how does God's claimed power to heal blindness align with documented medical science?
14. Why does Christianity demand faith when critical thinking and evidence are more reliable ways of knowing truth?What Does John 10:21 Mean
But others replied“Division again occurred among the Jews because of Jesus’ message” (John 10:19). Some were accusing Jesus of being demon-possessed (v. 20), yet “others replied.”
• Scripture often records a split response whenever truth is proclaimed—compare John 7:12, 43; 9:16.
• These “others” refuse to accept the reckless charge that the Good Shepherd (John 10:11) is in league with darkness.
• Their reaction models discernment: they weigh the evidence rather than echo the crowd (Proverbs 18:13; Acts 17:11).
They remind us that every person must personally decide whether to label Jesus a deceiver, a madman, or Lord (Matthew 16:13-16).
These are not the words of a man possessed by a demonDemons produce chaos and falsehood (John 8:44; Mark 1:23-26), yet Jesus speaks coherence, compassion, and authority.
• Even officers sent to arrest Him earlier confessed, “Never has anyone spoken like this man!” (John 7:46).
• The “words” in question include His claims to be the gate, the Shepherd who lays down His life, and the giver of eternal life (John 10:7-18).
• No demon-controlled person ever taught with unbroken truthfulness (John 8:46) or offered soul-rest (Matthew 11:28-30).
The listeners rightly conclude that such wholesome, life-giving teaching cannot originate from evil.
Can a demon open the eyes of the blind?The open-eyed beggar of John 9 still stood as living proof that Jesus’ power is divine.
• Healing congenital blindness fulfilled messianic prophecy—“Then the eyes of the blind will be opened” (Isaiah 35:5; cf. Psalm 146:8).
• Jesus Himself pointed to this sign when identifying His mission: “The blind receive sight” (Matthew 11:4-6).
• Darkness cannot produce light; Satan blinds (2 Corinthians 4:4) but never grants sight.
• Each miracle validates Jesus’ claim, “I and the Father are one” (John 10:30).
Rejecting such evidence would be willful unbelief, not honest skepticism.
summaryJohn 10:21 captures the pivotal moment when clear-eyed observers weigh Jesus’ words and works against the slander that He is demon-possessed. Their conclusion is sound: teaching that uplifts and a miracle that gives sight point unmistakably to God’s hand. The verse invites every reader to the same verdict—embrace the Shepherd whose voice rings true and whose power opens blind eyes, both physical and spiritual.
(21)
Others said, These are not the words of him that hath a devil.--We trace here again the presence of the better party among the Sanhedrin, which we found before (
John 9:16). "His words," they would say, "are words of calm teaching. The possession by a demon disorders, frenzies, makes the slave of madness. It is inconsistent with words like these."
Can a devil open the eyes of the blind?--"Surely a devil cannot open the eyes of the blind? "is the form their question took. They go back from the teaching to the great sign which gave rise to it, and they find that work and word are alike opposed to the thought of being the result of a demon's presence. Such a miracle had never before been known. A demon does not give the power to do a prophet's work. (Comp. Notes on John 9:16 and Matthew 12:24.)
Verse 21. - There was a twofold reply: one drawn from their own experience.
Others said, These (
ῤήματα;
verba, Vulgate)
sayings - "things said" -
are not those of one who is possessed by a daemon. Their majestic calm, their conscious strength, the strange thrill they sent through human hearts, and which we feel to this hour, discriminate them from the scream of the maniac, with which some of the more astounding statements taken by themselves might have suggested comparison. They give another argument drawn from the miracle which had just taken place, which proves that his friends on this occasion were very far from the mad wickedness of those whose moral sense had been so perverted as to say that "he casts out daemons by the prince of daemons" (see
Matthew 12:24, etc., and parallel passages).
Can a daemon open the eyes of the blind? It is not in the nature of a damon to heal disease, and pour light on sightless eyes. The goodness of the Lord triumphs over the vile insinuation. We must have better explanation than this of his mysterious claims. The contest was sharp. The conflict for a while silenced opposition, only to break out again with greater malice and fury.
Parallel Commentaries ...
Greek
[But] othersἌλλοι (Alloi)Adjective - Nominative Masculine Plural
Strong's 243: Other, another (of more than two), different. A primary word; 'else, ' i.e. Different.replied,ἔλεγον (elegon)Verb - Imperfect Indicative Active - 3rd Person Plural
Strong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.“TheseΤαῦτα (Tauta)Demonstrative Pronoun - Nominative Neuter Plural
Strong's 3778: This; he, she, it. areἔστιν (estin)Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.notοὐκ (ouk)Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.theτὰ (ta)Article - Nominative Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.wordsῥήματα (rhēmata)Noun - Nominative Neuter Plural
Strong's 4487: From rheo; an utterance, ; by implication, a matter or topic; with a negative naught whatever.of [a man] possessed by a demon.δαιμονιζομένου (daimonizomenou)Verb - Present Participle Middle or Passive - Genitive Masculine Singular
Strong's 1139: To be possessed, be under the power of an evil-spirit or demon. Middle voice from daimon; to be exercised by a d?Mon.Canδύναται (dynatai)Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's 1410: (a) I am powerful, have (the) power, (b) I am able, I can. Of uncertain affinity; to be able or possible.a demonδαιμόνιον (daimonion)Noun - Nominative Neuter Singular
Strong's 1140: An evil-spirit, demon; a heathen deity. Neuter of a derivative of daimon; a d?Monic being; by extension a deity.openἀνοῖξαι (anoixai)Verb - Aorist Infinitive Active
Strong's 455: To open. From ana and oigo; to open up.[the] eyesὀφθαλμοὺς (ophthalmous)Noun - Accusative Masculine Plural
Strong's 3788: The eye; fig: the mind's eye. From optanomai; the eye; by implication, vision; figuratively, envy.of [the] blind?”τυφλῶν (typhlōn)Adjective - Genitive Masculine Plural
Strong's 5185: Blind, physically or mentally. From, tuphoo; opaque, i.e. blind.
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NT Gospels: John 10:21 Others said These are not the sayings (Jhn Jo Jn) 
