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Commentary on John 9 verses 35–38
In these verses we may observe,
I. The tender care which our Lord Jesus took of this poor man (Joh 9:35): When Jesus heard that they had cast him out (for it is likely the town rang of it, and everybody cried out shame upon them for it), then he found him, which implies his seeking him and looking after him, that he might encourage and comfort him, 1. Because he had, to the best of his knowledge, spoken so very well, so bravely, so boldly, in defence of the Lord Jesus. Note, Jesus Christ will be sure to stand by his witnesses, and own those that own him and his truth and ways. Earthly princes neither do, nor can, take cognizance of all that vindicate them and their government and administration; but our Lord Jesus knows and observes all the faithful testimonies we bear to him at any time, and a book of remembrance is written, and it shall redound not only to our credit hereafter, but our comfort now. 2. Because the Pharisees had cast him out and abused him. Besides the common regard which the righteous Judge of the world has to those who suffer wrongfully (Psa 103:6), there is a particular notice taken of those that suffer in the cause of Christ and for the testimony of a good conscience. Here was one poor man suffering for Christ, and he took care that as his afflictions abounded his consolations should much more abound. Note, (1.) Though persecutors may exclude good men from their communion, yet they cannot exclude them from communion with Christ, nor put them out of the way of his visits. Happy are they who have a friend from whom men cannot debar them. (2.) Jesus Christ will graciously find and receive those who for his sake are unjustly rejected and cast out by men. He will be a hiding place to his outcasts, and appear, to the joy of those whom their brethren hated and cast out.
II. The comfortable converse Christ had with him, wherein he brings him acquainted with the consolation of Israel. He had well improved the knowledge he had, and now Christ gives him further instruction; for he that is faithful in a little shall be entrusted with more, Mat 13:12.
1.Our Lord Jesus examines his faith: "Dost thou believe on the Son of God? Dost thou give credit to the promises of the Messiah? Dost thou expect his coming, and art thou ready to receive and embrace him when he is manifested to thee?" This was that faith of the Son of God by which the saints lived before his manifestation. Observe, (1.) The Messiah is here called the Son of God, and so the Jews had learned to call him from the prophecies, Psa 2:7; Psa 89:27. See Joh 1:49, Thou art the Son of God, that is, the true Messiah. Those that expected the temporal kingdom of the Messiah delighted rather in calling him the Son of David, which gave more countenance to that expectation, Mat 22:42. But Christ, that he might give us an idea of his kingdom, as purely spiritual and divine, calls himself the Son of God, and rather Son of man in general than of David in particular. (2.) The desires and expectations of the Messiah, which the Old Testament saints had, guided by and grounded upon the promise, were graciously interpreted and accepted as their believing on the Son of God. This faith Christ here enquires after: Dost thou believe? Note, The great thing which is now required of us (Jo1 3:23), and which will shortly be enquired after concerning us, is our believing on the Son of God, and by this we must stand or fall for ever.
2.The poor man solicitously enquires concerning the Messiah he was to believe in, professing his readiness to embrace him and close with him (Joh 9:36): Who is he, Lord, that I may believe on him? (1.) Some think he did know that Jesus, who cured him, was the Son of God, but did not know which was Jesus, and therefore, supposing this person that talked with him to be a follower of Jesus, desired him to do him the favour to direct him to his master; not that he might satisfy his curiosity with the sight of him, but that he might the more firmly believe in him, and profess his faith, and know whom he had believed. See Sol 5:6, Sol 5:7; Sol 3:2, Sol 3:3. It is Christ only that can direct us to himself. (2.) Others think he did know that this person who talked with him was Jesus, the same that cured him, whom he believed a great and good man and a prophet, but did not yet know that he was the Son of God and the true Messiah. "Lord, I believe there is a Christ to come; thou who hast given me bodily sight, tell me, O tell me, who and where this Son of God is." Christ's question intimated that the Messiah was come, and was now among them, which he presently takes the hint of, and asks, Where is he, Lord? The question was rational and just: Who is he, Lord, that I may believe on him? For how could he believe in one of whom he had not heard; the work of ministers is to tell us who the Son of God is, that we may believe on him, Joh 20:31.
3.Our Lord Jesus graciously reveals himself to him as that Son of God on whom he must believe: Thou hast both seen him, and it is he that talketh with thee, Joh 9:37. Thou needest not go far to find out the Son of God, Behold the Word is nigh thee. We do not find that Christ did thus expressly, and in so many words, reveal himself to any other as to this man here and to the woman of Samaria: I that speak unto thee am he. He left others to find out by arguments who he was, but to these weak and foolish things of the world he chose to manifest himself, so as not to the wise and prudent. Christ here describes himself to this man by two things, which express his great favour to him: - (1.) Thou hast seen him; and he was much indebted to the Lord Jesus for opening his eyes, that he might see him. Now he was made sensible, more than ever, what an unspeakable mercy it was to be cured of his blindness, that he might see the Son of God, a sight which rejoiced his heart more than that of the light of this world. Note, The Greatest comfort of bodily eyesight is its serviceableness to our faith and the interests of our souls. How contentedly might this man have returned to his former blindness, like old Simeon, now that his eyes had seen God's salvation! If we apply this to the opening of the eyes of the mind, it intimates that spiritual sight is given principally for this end, that we may see Christ, Co2 4:6. Can we say that by faith we have seen Christ, seen him in his beauty and glory, in his ability and willingness to save, so seen him as to be satisfied concerning him, to be satisfied in him? Let us give him the praise, who opened our eyes. (2.) It is he that talketh with thee; and he was indebted to Christ for condescending to do this. He was not only favoured with a sight of Christ, but was admitted into fellowship and communion with him. Great princes are willing to be seen by those whom yet they will not vouchsafe to talk with. But Christ, by his word and Spirit, talks with those whose desires are towards him, and in talking with them manifests himself to them, as he did to the two disciples, when he talked their hearts warm, Luk 24:32. Observe, This poor man was solicitously enquiring after the Saviour, when at the same time he saw him, and was talking with him. Note, Jesus Christ is often nearer the souls that seek him than they themselves are aware of. Doubting Christians are sometimes saying, Where is the Lord? and fearing that they are cast out from his sight when at the same time it is he that talks with them, and puts strength into them.
4.The poor man readily entertains this surprising revelation, and, in a transport of joy and wonder, he said, Lord, I believe, and he worshipped him. (1.) He professed his faith in Christ: Lord, I believe thee to be the Son of God. He would not dispute any thing that he said who had shown such mercy to him, and wrought such a miracle for him, nor doubt of the truth of a doctrine which was confirmed by such signs. Believing with the heart, he thus confesses with the mouth; and now the bruised reed was become a cedar. (2.) He paid his homage to him: He worshipped him, not only gave him the civil respect due to a great man, and the acknowledgments owing to a kind benefactor, but herein gave him divine honour, and worshipped him as the Son of God manifested in the flesh. None but God is to be worshipped; so that in worshipping Jesus he owned him to be God. Note, True faith will show itself in a humble adoration of the Lord Jesus. Those who believe in him will see all the reason in the world to worship him. We never read any more of this man; but, it is very likely, from henceforth he became a constant follower of Christ.
Now these things are recorded, that we too may imitate them. For if the blind man, the beggar, who had not even seen Him, straightway showed such boldness even before he was encouraged by Christ, standing opposed to a whole people, murderous, possessed, and raving, who desired by means of his voice to condemn Christ, if he neither yielded nor gave back, but most boldly stopped their mouths, and chose rather to be cast out than to betray the truth; how much more ought we, who have lived so long in the faith, who have seen ten thousand marvels wrought by faith, who have received greater benefits than he, have recovered the sight of the eyes within, have beheld the ineffable Mysteries, and have been called to such honor, how ought we, I say, to exhibit all boldness of speech towards those who attempt to accuse, and who say anything against the Christians, and to stop their mouths, and not to acquiesce without an effort.
"Jesus saith unto him, Thou hast both seen Him, and it is He that talketh with thee."
He said not "I am He," but as yet in an intermediate and reserved manner, "Thou hast both seen Him." This was still uncertain; therefore He addeth more clearly, "It is He that talketh with thee."
(Hom. lix. 1) Those who suffer for the truth's sake, and confession of Christ, come to greatest honour; as we see in the instance of the blind man. For the Jews cast him out of the temple, and the Lord of the temple found him; and received him as the judge doth the wrestler after his labours, and crowned him: Jesus heard that they had cast him out; and when He had found hint, He saith unto him, Dost thou believe on the Son of God? The Evangelist makes it plain that Jesus came in order to say this to him. He asks him, however, not in ignorance, but wishing to reveal Himself to him, and to show that He appreciated his faith; as if He said, The people have cast reproaches on Me, but I care not for them; one thing only I care for, that thou mayest believe. Better is he that doeth the will of God, than ten thousand of the wicked.
(Hom. lix. 1) But the blind man did not yet know Christ, for before he went to Christ he was blind, and after his cure, he was taken hold of by the Jews: He answered and said, Who is He, Lord, that I might believe on Him? The speech this of a longing and enquiring mind. He knows not who He is for whom he had contended so much; a proof to thee of his love of truth. The Lord however says not to him, I am He who healed thee; but uses a middle way of speaking, Thou hast both seen Him.
(Hom. lix. 1) He adds the deed to the word, as a clear acknowledgment of His divine power. The Lord replies in a way to confirm His faith, and at the same time stirs up the minds of His followers: And Jesus said, For judgment have I come into this world.
(Hom. lix. 1) Or, for judgment, He saith; i. e. for greater punishment, showing that they who condemned Him, were the very ones who were condemned. Respecting what He says, that they which see not might see, and that they which see might be made blind; it is the same which St. Paul says, The Gentiles which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. (Rom. 9:30, 31)
(Hom. lix. 1) For there is a twofold vision, and a twofold blindness; viz. that of sense, and that of the understanding. But they were intent only on sensible things, and were ashamed only of sensible blindness: wherefore He shows them that it would be better for them to be blind, than seeing so: If ye were blind, ye should have no sin; your punishment would be easier; But now ye say, We see.
(Hom. lix. 1, 2) What then they thought their great praise, He shows would turn to their punishment; and at the same time consoles him who had been afflicted with bodily blindness from his birth. For it is not without reason that the Evangelist says, And some of the Pharisees which were with him, heard these words; but that he may remind us that those were the very persons who had first withstood Christ, and then wished to stone Him. For there were some who only followed in appearance, and were easily changed to the contrary side.
Being asked upon whom it was proper to believe, Jesus points to Himself, and not simply by saying "It is I," but by saying that the Person Whom the other was looking at and by Whom he was being addressed, was the Son of God; in every way consulting beforehand our advantage, and in divers manners constructing aids towards a faith both free from error and unperverted, lest while thinking ourselves pious we might fall into the meshes of the net of the devil, by foolishly turning aside from the truth of the mystery. For even now some of those who think themselves Christians, not accurately understanding the scope of the Incarnation, have dared to separate from God. the Word that Temple which was for our sakes taken from woman, and have divided Him Who is truly and indeed One Son into two sons, even because He was made Man. For with great folly they disdain to acknowledge as probable that which the Only-Begotten disdained not even to do for our sakes. For He, being in the form of God, according to that which is written, counted it not a prize to be on an equality with God, but emptied Himself, taking the form of a servant, that He might become a Man like us, of course without sin: but they in their strange opinions find fault in a sort of way with His Divine and philanthropic design, and thrusting away the Temple taken from woman from the true Sonship as far as they can in their thoughts, they do not accept His humiliation: and conceiving an opinion far removed from the truth, they say that the Only-Begotten Son of God the Father, that is, the Word Begotten of His Essence, is One; and that the son born of woman is another again. Still, when the inspired Scripture proclaims the Son and Christ to be One, are they not full of all impiety who sever into two Him Who is truly and indeed One Son? For inasmuch as He is God the Word, He is thought of as distinct from the flesh; and inasmuch as He is flesh, He is thought of as distinct from the Word: but inasmuch as the Word of God the Father was made flesh, the two will cease to be distinct through their ineffable union and conjunction. For the Son is One and only One, both before His conjunction with flesh, and when He came with flesh; and by flesh we denote man in his integrity, I mean as consisting of soul and body. Certainly therefore on account of this pretence, with the greatest foresight, the Lord here again when asked, "Who is the Son of God?" did not say, '' It is I," for it would then perhaps have been possible for some ignorantly to suppose that the Word alone Who shone forth from God the Father was thereby signified; but showed Himself forth in the very manner which to some seems so doubtful, by saying: Thou hast seen Him, and also indicated that the Word Himself was dwelling in the flesh by speaking again and adding: And He it is that speaketh with thee. Thou seest therefore what a unity the Word possesses; for He makes no distinction but says that Himself is both that which presents itself to bodily eyes, and that which is known by speech. Certainly therefore it is altogether ignorant and impious to say as some inconsiderately do say: "O Christ's man," for being God He was made man without being severed from His Divinity, and is the Son also with flesh: for in these things is the most perfect confession and knowledge of faith in Him.
This He says to remind him of his cure, which had given him the power to see. And observe, He that speaks is born of Mary, and the Son is the Son of God, not two different Persons, according to the error of Nestorius: And it is He that talketh with thee.
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SUMMARY
John 9:37 marks the climactic moment of divine self-revelation, where Jesus explicitly discloses His true identity to the man born blind whom He had just healed. After the man's courageous confession of faith led to his excommunication from the synagogue by the spiritually blind religious authorities, Jesus sought him out to confirm his belief and reveal that the very one speaking with him was indeed the Son of God, culminating the man's journey from physical darkness to profound spiritual illumination.
CONTEXT
Literary Context: This verse serves as the powerful culmination of one of John's most extended and dramatic narratives, beginning in John 9:1. The preceding verses detail Jesus' miraculous healing of the man born blind, an act that immediately sparks controversy among the Pharisees. The man is subjected to intense interrogation by the religious authorities, who repeatedly question the miracle's authenticity and Jesus' authority, ultimately expelling the man from the synagogue for his unwavering testimony (John 9:34). Immediately before this verse, Jesus seeks out the now-ostracized man and asks him, "Dost thou believe on the Son of God?" (John 9:35), to which the man eagerly responds, "Who is he, Lord, that I might believe on him?" (John 9:36). Verse 37 is Jesus' direct and unambiguous answer, confirming His identity as the Son of God to the one who has shown genuine faith and suffered for it.
Historical & Cultural Context: The setting is Jerusalem, likely near the Temple, during a time of heightened tension between Jesus and the Jewish religious establishment, particularly the Pharisees. The synagogue was not merely a place of worship but the center of Jewish community life, education, and social identity. Excommunication from the synagogue (John 9:34) was a severe punishment, rendering an individual an outcast, cut off from social and religious interaction, and often leading to economic hardship. This act by the Pharisees underscores their rigid adherence to tradition and their fear of Jesus' growing influence, which they perceived as a threat to their authority and interpretation of the Law. Against this backdrop of rejection and marginalization, Jesus' personal pursuit and revelation to the man highlights His compassion and divine care for those cast out for their faith in Him.
Key Themes: This pivotal moment in John 9 powerfully illustrates several overarching themes. First, it emphasizes Divine Self-Revelation, as Jesus directly and personally discloses His identity to an individual who has demonstrated genuine faith and suffered for it, contrasting with His often veiled or parabolic teachings to the crowds. Second, it highlights the theme of Spiritual Sight vs. Physical Blindness. While the man receives physical sight, the narrative's true climax is his reception of spiritual sight—moving from seeing Jesus as a "man" (John 9:11) to a "prophet" (John 9:17) to the "Son of God" (John 9:37). This stands in stark contrast to the Pharisees' profound spiritual blindness, who, despite their physical sight and religious knowledge, remain unable to perceive Jesus' true nature. Finally, the narrative underscores the Transformative Power of Personal Encounter and Faith, demonstrating how a tested and unwavering faith is rewarded with intimate knowledge of Christ.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices. Direct Revelation is paramount, as Jesus unequivocally states His identity, contrasting with His often more indirect self-disclosures. This directness creates a moment of profound intimacy and clarity. There is also a strong element of Irony present throughout the broader narrative, culminating here: the physically blind man gains spiritual sight and recognizes Jesus, while the physically sighted religious leaders remain spiritually blind, unable or unwilling to perceive the truth. The Personal Encounter between Jesus and the man, emphasized by "talketh with thee," serves as a literary device to highlight the transformative power of a direct relationship with the divine. This personal address makes the revelation deeply impactful and relatable.
THEOLOGICAL AND THEMATIC CONNECTIONS
John 9:37 is a profound theological statement on the nature of divine revelation and the response of human faith. It underscores that Jesus is not merely a miracle worker or a prophet, but the very Son of God, who actively seeks out and reveals Himself to those who genuinely believe and suffer for His name. This direct self-disclosure signifies the culmination of the man's journey from physical blindness to spiritual illumination, demonstrating that true sight is not merely physical but the recognition of Jesus' divine identity. Theologically, it resonates with the Johannine theme of Jesus as the Light of the World, illuminating those in spiritual darkness, and highlights the intimate, personal nature of God's relationship with His chosen ones, especially those rejected by the world.
REFLECTION AND APPLICATION
John 9:37 offers a powerful blueprint for our own spiritual journeys. It reminds us that Jesus actively pursues those who are marginalized, misunderstood, or cast out for their faith. When our convictions about Christ lead to rejection or isolation, this verse assures us that Jesus Himself will draw near to affirm and deepen our understanding of His identity. It challenges us to cultivate a genuine, seeking faith, like the man born blind, who, despite adversity, desired to know the Son of God. This passage encourages us to move beyond merely acknowledging Jesus' miracles or teachings to a profound, personal recognition of His divine personhood. It also prompts us to examine our own "spiritual sight": are we truly open to seeing Jesus for who He is, or do we, like the Pharisees, allow pride, preconceptions, or worldly affiliations to blind us to His truth and active presence in our lives? The reward for genuine seeking and believing is always a deeper, more intimate revelation of Christ Himself.
Questions for Reflection
FAQ
Why did Jesus wait until this moment to reveal His identity as the Son of God?
Answer: Jesus' timing in revealing His identity was often strategic, dependent on the individual's readiness and the context. In this case, the man born blind had demonstrated remarkable faith, courage, and perseverance. He had publicly confessed Jesus as a prophet and defended Him against the hostile religious authorities, even suffering excommunication for his testimony (John 9:34). This suffering and unwavering commitment prepared his heart to receive such a profound truth. Jesus often revealed Himself more fully to those who had already taken steps of faith and were willing to pay a cost for following Him, as seen in His interactions with the Samaritan woman (John 4:26) or His disciples (Matthew 16:16-17). The revelation in John 9:37 is a reward for his steadfastness and a confirmation of his true spiritual sight.
What is the significance of the title "Son of God" in this context?
Answer: The title "Son of God" is a crucial Christological designation in the Gospel of John, signifying Jesus' unique divine nature, His intimate relationship with the Father, and His messianic identity. For the man born blind, recognizing Jesus as the "Son of God" meant acknowledging His divine origin, authority, and power, far beyond that of a mere prophet or healer. It implies that Jesus is of the same essence as God, possessing divine attributes and capable of performing works only God could do, such as giving sight to one born blind (John 9:32). This confession is the apex of true faith in John's Gospel, leading to eternal life (John 20:31).
CHRIST-CENTERED FULFILLMENT
John 9:37 powerfully encapsulates the Christ-centered nature of salvation and revelation. Jesus, the Light of the World (John 8:12), not only restores physical sight but, more profoundly, grants spiritual illumination. This act foreshadows His ultimate mission to open the eyes of those spiritually blind due to sin and unbelief, fulfilling prophecies of the Messiah bringing light and healing (Isaiah 35:5). The personal encounter and direct revelation of His identity as the Son of God in this verse are central to the Gospel's purpose: that by believing in Him, we may have life in His name (John 20:31). Jesus' active pursuit of the man, who was cast out by the religious establishment, perfectly illustrates His role as the Good Shepherd who seeks out the lost sheep (Luke 15:4-7) and the one who came to save, not condemn (John 3:17). Ultimately, this moment points to Jesus as the full and final revelation of God, for "no one has ever seen God; the only God, who is at the Father's side, he has made him known" (John 1:18). The one who "talketh with thee" is the very Word made flesh, through whom all things were made and in whom is life and light (John 1:1-4).