Did you know the word "biazó" in Luke 16 means to force into violently..
Matt 7:21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
Luke 16:16 "The Law and the Prophets were proclaimed until John. Since that time, the good news of the kingdom of God is being preached, and everyone is forcing their way into it.
Jhn 3:3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
35 - the words of the Psalmist were to be fulfilled
36 - the words of the Psalmist were to be fulfilled
37 - but here both the sense of sight and that of hearing are appealed to as conveying knowledge to the mind.
38 - his half-faith has passed into full conviction.
39 - conscious of their own spiritual light, they felt no need of a truer Light, and therefore could not see it
40 - it is the presence of mental conditions such as theirs and such as his that has brought again to our Lord’s thoughts
41 - as it is, as long as they think that they see, there is no ground for hope.
35When Jesus heard that they had thrown him out, He found the man and said, “Do you believe in the Son of Man?”
Ellicott's Commentary for English Readers - Jesus heard that they had cast him out; and when he had found him.—There is no hint of time or place. We may naturally suppose that this seeking and finding on the part of our Lord followed immediately on the expulsion by the Pharisees. His parents had. for fear of the Pharisees, forsaken him; and they who should have been as the shepherd of this sheep of the flock of Israel, had thrust him from them; but in his case, too, the words of the Psalmist were to be fulfilled, “When my father and my mother forsake me, the Lord taketh me up.” The Good Shepherd, who gathereth the lambs with His arm, and carrieth them in His bosom, is at hand to lead him.
36“Who is He, Sir?” he replied. “Tell me so that I may believe in Him.”
Ellicott's Commentary for English Readers - Who is he, Lord, that I might believe on him?—For “Lord” it would be better to read Sir, as in John 4:11; John 4:19; John 5:7, et. al. The man does not express by it more than the reverence to a prophet or teacher. the words of the Psalmist were to be fulfilled, He is ready to believe on the Messiah whom all expected, and he feels that this prophet, who had opened his eyes, can tell him who the Messiah is. The form of the question, “Who is He?” suggests that he half expected that He, upon whom he looked, was more than a prophet, and was none other than the Messiah Himself. In the absence of any such thought, the question would have taken a vague form, such as “Where is He?” or “When shall He appear?” He asks as one who knows that the object of his faith is at hand.
37“You have already seen Him,” Jesus answered. “He is the One speaking with you.”
Ellicott's Commentary for English Readers - Thou hast both seen him, and it is he that talketh with thee.—The answer reminds us of that to the woman of Samaria, “I that speak unto thee am He” (John 4:26); but here both the sense of sight and that of hearing are appealed to as conveying knowledge to the mind. There is a special fitness in the emphasis thus laid upon the seeing Him, in the case of one whose very power to see was witness to the presence of the Messiah. The words do not refer to any earlier meeting, but the perfect tense refers to the completion of the act of vision and the abiding impression.
38“Lord, I believe,” he said. And he worshiped Jesus.
Ellicott's Commentary for English Readers - And he said, Lord, I believe.—The title is repeated, but now with the deeper meaning. His half-faith has passed into full conviction. The spiritual education has led him step by step from “the Man that is called Jesus” (John 9:11) to the confession that He is “a prophet” (John 9:17), and that He is “of God” (John 9:33), to the belief that He is the Messiah. It is. the course of a plain man in the honesty of his heart daring to think for himself, and to act upon his convictions. He declines to be silenced by authority, or ensnared in the mazes of argument. The ultimate facts of his own consciousness supply him with a definite foundation of truth, and this is immovable. The steps by which he advances in knowledge are a striking comment on the promise (John 7:17).
And he worshiped him.—The act of adoration is the necessary expression of his faith in the Son of God. We may not think that he has yet learnt all that this term includes; but he has at least learnt that the Son of God has the attribute of the divine glory, and is the object of human worship. It should be noted that St. John uses the word here rendered “worshiped” only when speaking of the worship of God. (Comp. also John 4:20-24; John 12:20.)
39Then Jesus declared, “For judgment I have come into this world, so that the blind may see and those who see may become blind.”
Ellicott's Commentary for English Readers - For judgment I am come into this world.—These words arise immediately out of what has preceded. The beggar has passed from a state of physical blindness, and has received the faculty of sight. He has passed from a state of spiritual blindness, and has received the power to recognize and believe on Jesus Christ as the Son of God. He did not see, but the result of the manifestation of the Messiah is for him that he now does see. Conscious of his own spiritual blindness, he asked, “Who is He, Lord, that I might believe on Him?” and to him, as to every earnest and humble seeker after truth, because in all his seeming need he really “hath,” there is given that he may “have more abundance.” In marked contrast to this spirit of humility and desire to come to the light, was that of the Pharisees. They claimed to have the “key of knowledge” (Matthew 11:25), and were, as a Pharisee represents him who is “called a Jew,” “confident that they were guides of the blind, lights of them which are in darkness” (Romans 2:17 et seq.; comp. 1Corinthians 1:21; 1Corinthians 3:18). Conscious of their own spiritual light, they felt no need of a truer Light, and therefore could not see it; and from them, as from every careless and self-trusting possessor of truth, because, in all his seeming abundance, he really “hath not,” there is taken away “even that he hath.” (Comp. Note on John 1:16.)
This passing from darkness to light, and from light to darkness, suggests thoughts which our Lord has already uttered in John 3:17-19, and which will meet us again more fully in John 12:37-50. (See Notes on these passages.) Judgment is not the ultimate end of His coming, for He came to save the world; but it is an end, and therefore a result. The special form of the word rendered “judgment” in this place is used nowhere else by St. John, and indicates that what is here thought of is not the act of judging, but the concrete result—the sentence pronounced after judgment. His coming was a bringing light into the darkness of men’s hearts, a testing of the false and the true, and as men accepted or rejected Him they pronounced a judicial sentence upon themselves. That light judged no man, and yet by it every man was judged.
That they which see not might see.—The force of these words lies in the fact that the phrases, “they which see not” and “they which see,” are to be interpreted as from their own point of view—“That they which think they see not might really see; and that they which think they see might really be made blind.”
40Some of the Pharisees who were with Him heard this, and they asked Him, “Are we blind too?”
Ellicott's Commentary for English Readers - And some of the Pharisees which were with him.—The words in the preceding verse are not addressed specially to any one. The Pharisees would be still watching our Lord, and some had probably followed the beggar, expecting that our Lord would seek him, and hoping that the interview might furnish some ground for a fresh charge against one or both of them. It is the presence of mental conditions such as theirs and such as his that has brought again to our Lord’s thoughts the judicial result of His manifestation, and this rises to His lips as an utterance of the solemn thought that fills His mind. The Pharisees hear this exclamation, and apply to themselves that which their own state suggested; but which was expressed as, and is, a wide law, holding true for all mankind.
Are we blind also?—They misunderstand His words, for He has asserted of the blind (“they which see not”) that the result of His coming is “that they might see.” But yet they do not understand the words in a physical sense, in which they could have had no application to themselves. Care is required to catch the force of the term in these three verses, and it may be well to distinguish again the meanings attached to the word blind. It is used (1) for physical blindness. This has been its meaning throughout the chapter. It suggests the imagery in these verses, but is not itself present in the thought which is of spiritual, blindness only. (2) For conscious spiritual blindness (“they which see not,” “they which think they see not”), which is really the first step to spiritual sight. (3) For unconscious spiritual blindness (“they which see,” “they which think they see”), which is really the first step to a total loss of spiritual perception.
41“If you were blind,” Jesus replied, “you would not be guilty of sin. But since you claim you can see, your guilt remains.”
Ellicott's Commentary for English Readers - If ye were blind, ye should have no sin.—His answer is that He does not place them among those who are in this second sense blind. If they were among those “which see not” they would be conscious of their blindness, and would seek for spiritual light. They would ask, “Who is He, Lord, that we may believe on Him?” and would not ask in vain. In that case their present rejection of Him would arise from ignorance willing to be overcome, and this ignorance, not being wilful, would not be sin. Conscious ignorance would be the first step towards knowledge.
But now ye say, We see.—Their true place is among those who were spiritually blind, and were unconscious of it, “they which see,” they which think they see.” For them the first step towards true spiritual light must be a consciousness of blindness. As it is, as long as they think that they see, there is no ground for hope. (Comp. Matthew 9:12-13.)
Therefore your sin remaineth.—The word “therefore” should probably be omitted. The words “Your sin remaineth,” or better, Your sin abideth (comp. Note on John 3:36), stand alone in their awful solemnity. They stand side by side with “Ye say, We see.” The two states are one. The assertion of spiritual knowledge and independence was the original cause of sin (Genesis 3:4), and while spiritual pride exists sin cannot cease.