Exegetical and Hermeneutical Commentary of John 9:35
Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God?
35. Dost thou believe ] There is a stress on ‘thou.’ ‘Dost thou, though others deny and blaspheme, believe?’
On the Son of God ] Again there is much doubt about the reading. The balance of MSS. authority (including both the Sinaitic and the Vatican MSS.) is in favour of ‘the Son of man,’ which moreover is the expression that our Lord commonly uses respecting Himself in all four Gospels (see on Joh 1:51). But the reading ‘The Son of God’ is very strongly supported, and is at least as old as the second century; for Tertullian, who in his work Against Praxeas quotes largely from this Gospel, in chap. 22 quotes this question thus, Tu credis in Filium Dei? In Joh 10:36 and Joh 11:4 there is no doubt about the reading, and there Christ calls himself ‘the Son of God.’ Moreover, this appellation seems to suit the context better, for the man had been contending that Jesus came ‘from God’ ( Joh 9:33), and the term ‘Son of man’ would scarcely have been intelligible to him. Lastly, a copyist, knowing that the ‘Son of man’ was Christ’s usual mode of designating Himself, would be very likely to alter ‘the Son of God’ into ‘the Son of man.’ Neither title, however, is very frequent in St John’s Gospel. For all these reasons, therefore, it is allowable to retain the common reading. But in any case we once more have evidence of the antiquity of this Gospel. If both these readings were established by the end of the second century, the original text must have been in existence long before. Corruptions take time to spring up and spread. See on Joh 1:13; Joh 1:18.
Fuente: The Cambridge Bible for Schools and Colleges
Dost thou believe on the Son of God? – Hitherto he had understood little of the true character of Jesus. He believed that he had power to heal him, and he inferred that he must be a prophet, Joh 9:17. He believed according to the light he had, and he now showed that he was prepared to believe all that Jesus said. This is the nature of true faith. It believes all that God has made known, and it is premiered to receive all that he will teach. The phrase Son of God here is equivalent to the Messiah. See the notes at Mat 8:29.
Fuente: Albert Barnes’ Notes on the Bible
Joh 9:35-38
Jesus heard that they had cast him out and said unto him, Dost thou believe on the Son of God?
The verdict of Christ on the whole case
I. THE DEMAND CHRIST MAKES UPON THE HUMAN HEART–Faith (Joh 9:35).
1. Personal. It must be the trust of the individual soul.
2. Immediate. It must be exercised now without delay.
3. Intelligent. It must be directed to the right object–the Son of God.
II. THE HOMAGE CHRIST ACCEPTS FROM THE HUMAN HEART–Worship (Joh 9:38).
1. Adoring: more than outward courtesy and formal obeisance–even the prostration of the spirit.
2. Believing: rooted in and proceeding from the souls faith in Christ.
3. Joyous.
III. THE WORK CHRIST PERFORMS ON THE HUMAN HEART–Judgment (verse 39-41).
1. Indirect. It follows as an inevitable result of His presenting Himself as the Light of the World.
2. Real. It infallibly results in
(1) Separating men into two classes–the not seeing and the seeing.
(2) Retributively acting upon them in accordance with their ascertained characters and dispositions.
3. Progressive. This work is going on as truly and efficiently as when Christ was upon earth.
4. Permanent. Lessons:
1. The importance of ascertaining in which group one is placed by Christs judicial work.
2. The necessity of faith corresponding in fulness to the revelation of Himself which Christ has given.
3. The propriety of making Christ the object as well as the ground and medium of our worship. (T. Whitelaw, D. D.)
The excommunicated man
I. THE AFFLICTIVE SITUATION OF THIS MAN–cast out. When he was a blind beggar he was an object of compassion; but much more now. At that time he would have the favour of friends and the advantage of religion–but he was now an outcast from society and the Church.
II. THE ATTENTIVE REGARD OF CHRIST.
1. Jesus heard. His ear is always open to cases of distress.
2. Jesus found. The Lord knoweth them that are His, and where they are, and how they are.
III. THE INTERESTING CONVERSATION WHICH PASSED BETWEEN THEM.
1. The question implying the indispensableness of faith.
2. The reply.
(1) Natural Who is He.
(2) Sincere. That I might believe.
3. The response suggesting the proper object for restored vision.
IV. THE PLEASING RESULT.
1. The mans faith.
2. His open declaration of his faith.
3. His worship. Reflections.
1. Men may suffer for the sake of Christ.
2. Those who do suffer lose nothing by it.
3. To act honestly according to the light we have is the way to be favoured with greater illumination.
4. When we are most earnest in our inquiries after Christ, then He is nearest to us. (F. Kidd.)
The important question
I. THE IMPORTANCE OF THE QUESTION.
1. It is of great extent and includes things of the highest moment. It is not am I a Churchman or a Dissenter, etc., but am I a believer in Christ, regenerate or unregenerate? a friend of God or His enemy? on my way to heaven or hell?
2. We are apt to take it for granted that we believe in Christ without sufficient evidence. But if we hate to be imposed upon in little matters let us not impose upon ourselves in this. Is it a thing of inheritance or of conscious exercise?
3. The decision of this question can be in no way hurtful to us, but may be much to our advantage. If we do not believe and are not saved, now is the accepted time, believe now.
4. The question will be decided some day. Whether a believer or not will be ascertained at the judgment seat.
II. ITS APPLICATION.
1. Have we ever been convinced of sin? We must know that we are diseased ere we trust the physician.
2. Have we ever been stripped of our vain hopes and carnal confidences? Till we have we shall not see the necessity of Christ.
3. What is our disposition with respect to real godliness? If we do not love holiness we shall not believe (1Ti 1:15).
4. Is Christ exceedingly precious to our esteem? An infallible evidence of saving faith (1Pe 2:7).
5. Have we peace (Rom 5:1). (B. Beddome, M. A.)
The test question
I. THE QUESTION IN RELATION TO CHRIST.
1. We have before us a distinct personality.
2. The Divinity of Christ is the resting place of faith. How miserable the attempts to reduce Him to a teacher or martyr!
II. THE QUESTION IN RELATION TO OURSELVES. It is here
1. We resolve all doubts and find a firm foundation for our faith.
2. We find relief and rest.
3. We commune with God.
4. We advance towards the consummation of our life.
(Weekly Pulpit.)
The supreme inquiry
I. THE NATURE OF THE BELIEF. Not mere intellectual assent to some truth; not belief requiring learning or research. Jesus addressed a blind beggar.
II. THE IMPORTANCE OF THE QUESTION. The Jews affirmed that the man was born in his sins, Jesus asked nothing about his pedigree, creed, or past life.
1. He requires only an answer to this one question.
2. It is a question that must be answered prior to any progress in spiritual life. It is lifes watershed.
3. On its answer hangs the fate of eternity.
III. THE PERSONAL CHARACTER OF THE QUESTION.
1. Every man must have it.
2. Each man must answer it for himself.
IV. BUT ONE OF TWO ANSWERS CAN BE GIVEN. Yes or no. You cannot evade it. (Homiletic Monthly.)
Believing on the Son of God
This question was addressed to one solitary man. Jesus comes into personal contact with single individuals. Thou. Whom? It was a largo question, especially when the man was smarting under a bitter penalty. Yet Jesus knew his want and met him at the point of conscious need, ready to more than compensate him.
I. WHAT IS FAITH? Note
1. Its simplicity. Whatever mysteries there may be in the Bible, this about believing is very plain. A converted Hindoo when asked what it was, replied, The heart clasping Jesus Christ.
2. Complete surrender to Christ. The frank simplicity of a little child, giving itself entirely into the hands of the Father, full dependence in the Fathers power and love, a simple trusting and resting without concern about the next step, and the next. But people say that this is an irrational thing and altogether unmanning. Not so; you invest your money in the Government Funds, and would be surprised at any question of the reasonableness of the act, and yet you do not think about the nature of those funds. You hold a Government security, and feel perfectly safe in trusting the source of your income in the hands of the State. You decide to cross the Atlantic; the sea-worthiness of the vessel and the skill of the captain are the only matters of concern. Assured of these you give yourselves entirely into the hands of the officer. But is not this irrational. Ought you not first to study ship building and navigation, and then, standing on your manliness, persist in taking a share in the management of the vessel? Now this surrendering of self to Christ is Gods plan of saving humanity and conveying it to heaven.
3. This believing in the Son of God is a saving act. Not that faith itself saves, however. It is the link that connects to Christ, who saves. It is not the door but the hand that knocks; not the sun but the eye that sees the sun.
4. This faith is elevating in its tendency. There is, first of all, a breaking down of poor, proud self, and then a giving back, not of the old self in its original impurity, but renewed, cleansed and arrayed in the robe of righteousness. And in answer to this faith a tide of gracious influences sets in which gives the soul beauty, richness, expansion, dignity, making the believer a citizen of the kingdom of heaven.
5. This faith is life–the highest thing that can be said about it. This life is a conscious, healthy, happy, ever-growing life.
II. THE OBJECT OF FAITH–The Son of God.
1. A person, not a system. Jesus did not ask the man about his former life or religious whereabouts, nor did He inform him about His doctrines or the nature of His kingdom. One thing only is of moment–faith in Him. All else will follow from that. And the man was concerned about nothing else. Who is He? One may have a clear belief in Christianity and yet be devoid of saving faith. He may be able to prove it Divine and yet know nothing of its salvation, Notice the on, suggesting dependence, trust, reliance, which is something more than in.
2. Christ is every way adapted as the object of faith. One with the Father and yet submissive as a Son. We must keep close to this truth, or Christs sacrifice is deprived of its power. If Christ is not Divine, He is a sinner, and if a sinner, in the least degree, He cannot atone for others, but needs atonement for Himself. When a great good is promised, the question is, Has the promiser the power and will to redeem his engagement? The New Testament is emphatic on these two qualities in the Son of God. All power is given unto Him, and He says to the wide world, Come unto Me.
III. CHRIST IS THE APPOINTED AND ONLY OBJECT OF FAITH. There remaineth no more sacrifice for sin, and what need we of any other? for the claims of heaven and needs of earth are met.
1. This faith is the only source of life to the Church. Architecture, music, wealth, fashion, talent, etc., will not keep a church alive.
2. This faith is the secret of Church aggression.
3. This faith is the spring of the Churchs beauty. (J. H. Higgins.)
Faith reasonable
Faith is a plant which is intended to rise upward by twining round the pillar of evidence. (Bp. Alexander.)
An important question
I. THE NATURE OF THIS QUESTION. Faith implies
1. Implicitly to credit the records of God concerning His Son.
2. Genuine trust in Him, sealed by the Holy Spirit.
3. Divine reception of Him.
4. It is also to realize His gracious presence in the soul in the lively exercise of every Christian duty.
II. HELPS TOWARDS ANSWERING THIS QUESTION.
1. Faith is a Divine principle, and is Divinely bestowed.
2. Faith is a self-evident principle, and if you believe on Christ you are assured of it.
3. Faith is a victorious principle, and conquers all adverse powers.
4. Faith is a practical principle, and evinces itself in believers.
III. REASONS WHY AN ANSWER SHOULD BE RETURNED TO THIS QUESTION.
1. This question is most important, both from the person proposing it, and the tremendous consequences connected therewith.
2. This question is personal.
3. This question is simple, and not complex; so that under the Divine and covenant teaching of the Holy Ghost, a child may understand it.
4. This question is doubtful, because all men have not faith. (T. B. Baker, M. A.)
A vital question
I. THE QUESTION PROPOSED
1. Relates to Christ as the eternal Son of God.
2. Refers to faith in Christ as the Son of God.
3. Relates to each individually.
II. SOME EVIDENCES OF BEING ENABLED TO ANSWER THE QUESTION. If we really believe we shall
1. Remember the means of bringing us into faith.
2. Have the Spirit in our souls.
3. Highly esteem and value Christ.
4. Enjoy peace and comfort of mind.
5. Be filled with love to God and the Church.
6. Be subject to the authority of Christ.
III. THE PERSONS TO WHOM THE WORDS MAY BE ADDRESSED.
1. To all who have been baptized in the name of Christ.
2. To all who only profess Christianity.
3. To all who manifest much zeal in the cause of Christ.
4. Let Christians inquire after the evidences of their faith.
5. Let Christians pray to grow in faith.
6. He that hath not faith must perish.
7. All the blessings of the gospel are given to faith. Improvement:
(1) The true believer is in an infallible state of salvation now.
(2) The true believer is in possession of internal assurance.
(3) The true believer is in possession of internal peace.
(4) The true believer will live with Christ in glory. (T. B. Baker, M. A.)
Faith in Christ
A Christian merchant had in his employ a man awakened to a sense of sin, and earnestly desiring salvation, but stumbled at this believing on the Son of God–its very simplicity was a problem. His employer sent him a note, asking him to his office on a certain day, at a given hour. Promptly, at the specified time, the man appeared at the office. His master looked up in feigned surprise, and said, Well, James, did you want to see me? Your note, sir, said the servant, showing him the missive. Oh, yes, my note, then you really believed I was sincere when I sent you that? Of course I did, said James emphatically, but with surprise. Then you really thought I would keep this appointment. I had no doubt about it, again with surprise. Well, here is a strange thing, said the merchant, I sent you this one short note asking for this interview, and you promptly respond with the utmost confidence, and yet Jesus Christ has given you so many invitations to go to Him, and accept His pardon, and you will not, because of unbelief. Is it like that? said the man, light breaking in upon his mind. Just like that, James. Go to Christ as promptly and as trustingly as you have come to me, and pardon and peace are yours; and, acting on this simple plan, the servant found the Son of God as his Saviour. (J. H. Higgins.)
The unknown Christ
1. The man is cast out, but he carries with him the immovable conviction of Joh 9:33. Every power for good in this world is of God, whether in the form of material science, conquering disease, and lightening labour; or in that of political and social reform, purifying the polity of nations and making the brotherhood of man more real; or in that of spiritual teaching, stirring deeper fountains and casting higher lights. Let us believe that every good and perfect gift cometh from God.
2. The rumour of his expulsion reaches Christ, and indignation at the injustice done, and yearnings after a soul so true and simple, unite in urging Him instantly to seek the despised outcast. And so through the great Jerusalem of the world Christ is still passing, seeking every brave and honest witness to the vision he as yet sees. Be faithful to your sense of duty at whatever cost, and Christ, though unseen, is following you to find you.
3. Christ perceived that the man was able to bear a purer light than that of nature, that his trust in divine goodness had prepared him for the manifestation of the life of God. So He puts the question, Dost thou believe, etc., and lifts the mans thoughts above the circumstances of the hour. There is no dwelling on the recent miracle, no indulgence in invective against the Pharisees, no discussion of the mans prospects. It was as if a little crowded, noisy room were changed for the vastness and hush of a great cathedral. Let us be thankful to the Master who is still arresting us as we go on our selfish, earthly way with the same tranquilizing, purifying question.
4. Certain underlying beliefs are assumed in the words of our Lord.
(1) The fatherhood of God. The duty here is no vague abstraction. Most religions have a faint glimmering of Christs truth–but it was left for Christ to start the cry in the prodigal, I will arise and go to my father,
(2) But Christ claimed to be in an unique sense the Son of God, and the man so understood Him. Messianic ideas were started in the mans mind by the question, and his thoughts would go back to that fourth form which was seen walking in the Babylonian furnace. He, therefore, simply asks, Who is He, etc. The tones of our Lords voice probably revealed who the questioner was, for this was the first time the man had seen Jesus.
5. Spiritually the man was in a quickened state. His fidelity to truth had been manifested amidst sore temptations. His religious convictions had been forced into practical assertion. And now, whilst his ears are yet ringing with the taunts of sacerdotal pride, and whilst he is trembling with righteous indignation against those who blasphemed goodness, this wondrous stranger demands faith in Him for whose coming every pious Israelite yearned. All that the man had ever believed and felt now welled up into that Who is He. Have we not here the attitude of many honest and reverent thinkers today in the presence of the great problems of religion and life? The great question now is, What think ye of Christ? And the answer is gathering volume and distinctness which confesses Him the Son of God and the Son of Man. The inspiring purpose of the man was that I may believe, and the same purpose underlies much of modern intellectual restlessness.
6. Thou hast both seen Him, etc., was the reply of Christ. It is possible then to be in the presence of Christ, and yet not know Him to be the Son of God. The world is full of Christs presence.
(1) Hospitals, orphanages, etc., witness that Jesus is still passing through the crowded highways of modern life. These spring from the seeds which Christ sowed; yet there are those who fail to recognize Him.
(2) Still more is Christ a living presence in those He sends forth on missions of mercy at which the world is filled with reverent wonder.
(3) And shall we not claim for the Church the indwelling presence of her Lord.
7. But there are grounds for the hope that all who approach in the spirit of the man born blind, evidences of Christs power and presence, will say with him, Lord, I believe. (J. R. S. Harrington.)
Relationship with Christ and its obligations
I. THOSE WHO ARE IN ANY WAY CONNECTED WITH CHRIST ARE UNDER OBLIGATIONS TO FAITH IN HIM WHICH CORRESPOND WITH THAT CONNECTION. This man was connected with Christ
(1) By the reception of sight–a dispensation of providence.
(2) By his defence of Christ against the cavillings of the Pharisees. This was before he was united to Christ by faith and formed the basis of Christs appeal. So now
1. There are those who possess temporal advantages which may be traced directly to Christ.
(1) We are born in a land distinguished by liberty, knowledge, civilization, benevolence; but once there were no such things. All who are born on British soil owe their national advantages to Christ. Hence we may with propriety ask, Thou who art reaping the benefits which Christ, by the establishment of His kingdom, has conferred upon your native country, Dost thou believe? etc.
(2) Take the case of pious households. How much are the children of godly parents, and servants of godly masters indebted to the Saviour. By gratitude such seem to be bound to inquire after the Son of God, and to regard Him as their Lord and Saviour.
2. There are those who identify themselves with the kingdom of Christ. This man might have enjoyed the miracle, and yet never have defended Christ and brought trouble upon himself. But he could not do this, and so was identified by the Pharisees with the cause of Christ. On this ground Christ made His appeal. The Pharisees by your conduct imagine you have this faith; have you? And are there not men who defend Christianity against the infidel and the scoffer, Christs Deity against the Socinian, spiritual Christianity against Popery, who are not yet connected by the faith which saves to Christ? To such, therefore, we appeal. If gratitude would seem in one case consistency in the other should constrain. Is it consistent to be mixed up with Christianity nominally? Is it right to be thought a disciple of Christ without believing on Him?
II. THE COURSE WHICH THOSE WHO ARE EXTERNALLY CONNECTED WITH CHRIST SHOULD PURSUE.
1. The man began to inquire, and inquiry is the course for those to whom the narrative applies. For what? not for a creed, an ism, ordinances, church government, but for Christ. We may know the former which will not save, and not know the latter who will.
2. For what end are we to inquire? Not for the qualification of curiosity or so as to be able to dispute about theology. All truth is revealed not to be speculated upon, not to be judged by reason and be either rejected or received; but for faith that I might believe.
III. THE FACILITIES WHICH SUCH POSSESS IN THE PURSUIT OF THIS COURSE. Thou hast seen Him, etc. We have present access to Christ, not, it is true, as this man had, but He is here as really in His spiritual presence.
1. He is here in the testimony we have in the Bible concerning Him. You may find patriarchs, prophets, evangelists, and apostles revealing Christ.
2. Go to converted men, there you have Christs image, faint and imperfect, it is true, but real; ask them what they have tasted and felt concerning Christ.
3. You have access to the ministry of the gospel which is the ministry of Christ, for we preach not ourselves, etc.
4. The Holy Ghost was given to testify of Christ. You have not to cry, O! that I knew where I might find Him. In all these ways Thou hast both seen Him, etc.
IV. THE END WHICH THOSE WHO PURSUE THIS COURSE WILL ATTAIN.
1. Faith in Christ must follow this inquiry, Lord, I believe. Faith cometh by hearing. He who is a sincere inquirer will be guided; God never left such to wander. Listen not to those who say tis no use to seek: God has said that those who seek shall find.
2. Faith in Christ will never be a secret. The soul that regards Christ as the Son of God must at once tell Him so. He worshipped Him. Conclusion: There is a day coming when all must hear this question put to them. You may put off the answer to it now but not then. Answer it now. (S. Martin.)
True Christians will learn of any one
A mortified man will yield to learn of anyone. A little child shall lead them. Learned Apollos was instructed by a couple of poor tentmakers. (J. Trapp.)
Faithfulness not unnoticed by God
The pious Lutheran minister at Berlin, Paul Gerhard, was deposed from his office, and banished the country in 1666 by the elector, Frederick William the Great, on account of the faithful discharge of his ministerial duties. Not knowing whither to go, he and his wife passed out of the city, and finally stopped at a tavern, oppressed with care and grief. Gerhard endeavoured to comfort his partner by the text, Commit thy way unto the Lord, trust also in Him; and He shall bring it to pass. Then he wrote a hymn embodying this sentiment. Before he had finished its perusal, the agents of Duke Christian of Mersburg invited him to an interview with that prince, by whom he was appointed Archdeacon at Luebben.
The importance of believing
The root of a tree is a ragged and a jagged thing–no shape, no proportion, no comeliness in it, and therefore keeps itself in the earth, as unwilling to be seen; yet all the beauty that is in the tree–the straightness of the bulk and body, the spreading fairness of the branches, the glory of the leaves and flowers, the commodity of the fruits–proceed from the root: by that the whole subsisteth. So faith seems to be but a sorry grace, a virtue of no regard; devotion is acceptable, for it honours God; charity is noble, for it does good to men; holiness is the image of heaven, therefore beauteous; thankfulness is the tune of angels, therefore melodious. But what is faith good for? Yes: it is good for every good purpose–the foundation and root of all graces. All the prayers made by devotion, all the good works done by charity, all the actual expressions of holiness, all the praises sounded forth by thankfulness, come from the root of faith, that is the life of them all. Faith doth animate works, as the body lives by the soul. (J. Spencer.)
The importance of self-examination
It is a great deal better to sift an affair to the bottom than it is to be always tormented by suspicion. If I must go to sea, and I suspect the soundness of the vessel, I shall demand that the ship be surveyed, and that I know whether it is a rotten old coffin, or whether it is a good substantial ship.. I do not think it is a healthy state of things for man to be always singing–Tis a point I long to know. Brother, you ought to know whether you love the Lord or no. Your love must be very cold and feeble if it be a matter of question. Warmth of love proves its own existence in many ways. (C. H. Spurgeon.)
Faith must lay hold on Christ
Look at that locomotive as it snorts like a giant war horse to its place in the station at head of the train. You have in that engine power of amplest capacity to drag at swiftest pace the far-stretching carriages. Boiler, tubes, pistons, fire, steam–all are in perfect order; and that broad-browed man gives assurance of tried ability to guide the charge committed to him. You look: carriage after carriage is filled, the hour has struck, the bell rung; and yet there is no departure, no movement, nor would be till crack of doom, if one thing remained as it now is. Aha! the lack is discovered: the uniting hooks that bind engine and train together were wanting. They have been supplied. Like two great hands, they have clasped; and a screw has so riveted engine and carriage, that they form, as it were, one thing, one whole; and away through the dark sweeps the heavy-laden train with its freight of immortals. Mark! no one ever supposes that it is the uniting hook, or link, or coupling that draws the train. A child knows that it is the engine that draws it. Nevertheless, without that hook, or link, or coupling, all the power of the engine were of no avail; the train would stand still forever. Exactly so is it in the relation of faith to Christ. It is not our faith that saves us, but Christ. (A. B. Grosart.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 35. Dost thou believe on the Son of God?] This was the same with, Dost thou believe on the Messiah? for these two characters were inseparable; see Joh 1:34; Joh 1:49; Joh 10:36; Mt 16:16; Mr 1:1.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Jesus heard that they had cast him out, as was said in the former verse, probably by excommunication.
When he had found him, ( whether casually, or upon an industrious search for him, the Scripture doth not say), he said unto him,
Dost thou believe on the Son of God? Art thou one who art ready truly and seriously to embrace the Messiah and Saviour of the world, who must not be only the Son of man, but also the Son of God? Art thou willing to accept, receive, and close with him, and to give up thyself to his obedience?
Fuente: English Annotations on the Holy Bible by Matthew Poole
35-38. Jesus heardthat is, byintelligence brought Him.
that they had cast him out;and when he had found himby accident? Not very likely.Sympathy in that breast could not long keep aloof from its object.
he said unto him, Dost thoubelieve on the Son of God?A question stretching purposelybeyond his present attainments, in order the more quickly to leadhimin his present teachable frameinto the highest truth.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Jesus heard that they had cast him out,…. this being perhaps the first instance, of putting in execution the act they had made, Joh 9:22, and was a stretching of that act; which only threatened with an ejection, in case any should confess Jesus to be the Messiah; which this man had not done as yet, only had said he was a prophet, and that he was of God; it made a very great noise in the city, and the report of it was soon spread over it; and it became the talk of everyone, and so Jesus, as man, came to hear of it; though he, as God, knew it the very instant it was done, and needed not any to make report of it to him:
and when he had found him: not by chance, meeting him at an unawares, but seeking him; and knowing where he was, went to the very place, and found him in this piteous condition, abandoned by all mankind: this is an emblem of Christ’s seeking after his chosen ones, both in redemption, and in the effectual calling, who are like sheep going astray, and never come to, and lay hold on Christ, till he comes first, seeks after, and apprehends them: he sends his ministers and his Gospel after them, where they are, and his Spirit into their hearts; yea, he comes himself, and enters there, and dwells in them by faith: he knows where they are, as he did Matthew the publican, Zacchaeus, and the woman of Samaria; and even though they are at the ends of the earth; and he goes and looks them up, and finds them; and he finds them in a deplorable condition, in a desert, in a waste howling wilderness, hopeless and helpless, poor and miserable, and blind and naked; in a pit wherein is no water; in the mire and clay of sin; in the paw of Satan, and under the power of darkness.
He said unto him, dost thou believe on the Son of God? the Persic version adds, “who hath healed thee”: this supposes that there was a Son of God, or a divine person known by the Jews under this character, and that the expected Messiah would appear as such; and that, as such, he is the object of faith, and therefore, as such, must be God, since a creature, though ever so much dignified, or with whatsoever office invested, is not the object of faith, trust, and confidence, with respect to everlasting life and happiness: and it may be observed, that whenever Christ finds any of his people, he brings them to believe in him as the Son of God for righteousness and life: he himself is the author of faith in them, as well as the object of it; and no doubt power went along with these words, creating faith in this man: this was a most proper and pertinent question put to him in his present case, and suggests, that if he believed in the Son of God, it was no matter in what situation he was among men: since he would then appear to be a Son of God himself by adopting grace, and so an heir of God, and a joint heir with Christ; would receive the remission of his sins, openly justified in the court of conscience, as well of God, and be everlastingly saved: and this question is put by Christ, not as though he was ignorant, whether he believed in him or not; for he knew from the beginning, who would, and who would not believe in him: he that knew whether Peter loved him or not, knew whether this man believed in him or not; but this he said to draw forth the principle of faith, which was wrought in him, into act and exercise, and to direct it to its proper object. And this effect it had, as appears by what follows.
Fuente: John Gill’s Exposition of the Entire Bible
| Christ’s Address to the Man that Had Been Blind. |
| |
35 Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God? 36 He answered and said, Who is he, Lord, that I might believe on him? 37 And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. 38 And he said, Lord, I believe. And he worshipped him.
In these verses we may observe,
I. The tender care which our Lord Jesus took of this poor man (v. 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 (Ps. ciii. 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, Matt. xiii. 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 ch. i. 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, Matt. xxii. 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 (1 John iii. 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 (v. 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 Son 5:6; Son 5:7; Son 3:2; Son 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, ch. xx. 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, v. 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, 2 Cor. iv. 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, Luke xxiv. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Finding him ( ). Second aorist active participle of , after search because of what he had heard ().
Dost thou believe on the Son of God? ( ;). So A L Theta and most versions, but Aleph B D W Syr-sin read (the Son of Man), almost certainly correct. In either case it is a distinct Messianic claim quite beyond the range of this man’s limited knowledge, keen as he is.
Fuente: Robertson’s Word Pictures in the New Testament
Said unto him. Omit unto him.
Dost thou believe [ ] ? The form of the question indicates the confident expectation of an affirmative answer. It is almost an affirmation, you surely believe; you (su, emphatic) who have born such bold testimony to me that they have cast you out. Note the phrase, pisteueiv eijv, believe on, and see on 1 12.
Son of God. Both Tischendorf and Westcott and Hort read Son of man.
Fuente: Vincent’s Word Studies in the New Testament
1) “Jesus heard that they had cast him out;”- (ekousen lesous hoti eksebalon auton ekso) “Jesus heard that they had excluded or excommunicated him,” from all privileges of the synagogue, Joh 9:22; Joh 16:2. The compassion of Jesus was stirred for the man upon hearing what the Pharisees had done to him, in pronouncing him a reprobate, an outcast from the synagogue.
2) “And when he had found him, he said unto him,” (kai heuron auton eipen) “And upon finding him, he said,” Blessed are the outcasts whom Jesus finds in the highways and by-ways of life, the persecuted and cast down who are always objects of His love and care, Psa 27:10; Mat 5:10; Luk 6:22; Psa 103:13, Isa 49:15.
3) “Dost thou believe on the Son of God?” (su pisteueis ton huion tou anthropou) “Do you believe, or trust in the Son or (heir) of man?” of mankind, the Messiah, Pro 5:3-5; Act 16:31; Rom 1:16.
Fuente: Garner-Howes Baptist Commentary
35. Jesus heard that they had cast him out. From this circumstance I conjecture that they proceeded to it in a solemn manner, as an affair of great importance, By this example, we are taught how trivial and how little to be dreaded are the excommunications of the enemies of Christ. If we are cast out from that assembly in which Christ reigns, it is a dreadful judgment which is executed against us, that we are delivered to Satan, (1Co 5:5,) because we are banished from the kingdom of the Son of God. But so far are we from having any reason to dread that tyrannical judgment by which wicked men insult the servants of Christ, that, even though no man should drive us out, we ought of our own accord to flee from that place in which Christ does not preside by his word and Spirit.
And having found him. If he had been allowed to remain in the synagogue, he would have been in danger of becoming gradually alienated from Christ, and plunged in the same destruction with wicked men. Christ now meets him, when he is no longer in the temple, but wandering hither and hither; receives and embraces him, when he is cast out by the priests; raises him up from the ground, and offers to him life, when he has received the sentence of death. We have known the same thing by experience in our own time; for when Dr Martin Luther, (274) and other persons of the same class, were beginning to reprove the grosser abuses of the Pope, they scarcely had the slightest relish for pure Christianity; but after that the Pope had thundered against them, and cast them out of the Roman synagogue by terrific bulls, Christ stretched out his hand, and made himself fully known to them. So there is nothing better for us than to be at a very great distance from the enemies of the Gospel, that Christ may approach nearer to us.
Dost thou believe on the Son of God? He speaks to a Jew, who had been from his infancy instructed in the doctrine of the Law, and had learned that God had promised the Messiah. This question, therefore, has the same meaning as if Christ had exhorted him to follow the Messiah and to devote himself to him; though he employs a more honorable name than they were wont at that time to employ, for the Messiah was reckoned to be only the son of David, (Mat 22:42.)
(274) “ Le Docteur Martin Luther.”
Fuente: Calvin’s Complete Commentary
BLINDNESS INDEED!
Text 9:35-41
35
Jesus heard that they had cast him out; and finding him, he said, Dost thou believe on the Son of God?
36
He answered and said, And who is he, Lord, that I may believe on him?
37
Jesus said unto him, Thou hast both seen him, and he it is that speaketh with thee.
38
And he said, Lord, I believe. And he worshipped him.
39
And Jesus said, For judgment came I into this world, that they that see not may see; and that they that see may become blind.
40
Those of the Pharisees who were with him heard these things, and said unto him, Are we also blind?
41
Jesus said unto them, If ye were blind, ye would have no sin: but now ye say, We see: your sin remaineth.
Queries
a.
How did the beggar worship Jesus?
b.
Why would Jesus come to make some blind?
c.
How would being blind help the Pharisees to be without sin?
Paraphrase
Jesus heard that the rulers had cast the beggar out and had excommunicated him; so Jesus went searching for the man and, having found him, said to him, Do you believe in the Son of manthe Messiah? The beggar answered, saying, Who is he, Sir, Tell me in order that I may believe in him? Jesus answered and said, You have seen Him, in fact, He is talking to you right now. The beggar cried, Lord, I believe! and he fell down before Jesus and worshipped Him. And Jesus said, I came into this world and my coming has necessarily brought judgment, for my doctrine brings spiritual sight to those who recognize their spiritual blindness and my teaching, by its very nature, blinds those who are certain they have all spiritual sight. Some of the Pharisees who were near, hearing what He said, replied, We are not blind also, are we? Jesus answered them, If you would admit your spiritual blindness and believe on Me you would have your sins forgiven, but you are persisting in trusting your own self-righteousness when you say we seewe know, therefore your sin remains unforgiven and you remain blind.
Summary
Jesus finds the beggar who has been cut off from the Israel that is passing away and makes him a member of the new Israel that is coming. He gives the man who has already exhibited a spark of faith an opportunity to come to full faith in Him as the Messiah. The man, because of his faith, receives a great blessing. The Pharisees, because of their unbelief, become even more hardened.
Comment
The Greek word heurisko (find) may mean to find, with previous search. This is the word used of Jesus finding the beggar after he was cast out. The Good Shepherd does not find his precious lambs by accidentHe searches for them until He does find them and takes them under His loving protection. Jesus intends to offer the beggar that which is far superior to what he has lost in being excommunicated. He is being offered the opportunity to believe in the One in whom all the law and the prophets is fulfilled!
The American Standard Version has translated the latter half of Joh. 9:35 : . . . the Son of God? while the Nestle Greek text has . . . ton huion tou anthropou (the Son of man). The most ancient manuscripts (Sinaiticus, Vaticanus and Bezae) have the Son of man. The latest great Codex on John, Bodmer II (P66), confirms the reading, the Son of man and the Revised Standard Version has this reading also.
The term Son of man is used by Jesus (exclusively by Him) in the Gospels at least eighty timesthirteen of which are found in the Fourth Gospel (cf. Joh. 1:51, Joh. 3:13, Joh. 3:14, Joh. 5:27, Joh. 6:27, Joh. 6:53, Joh. 6:62, Joh. 8:28, Joh. 9:35, Joh. 12:23, Joh. 12:34 (twice), Joh. 13:31). It was clearly a Messianic term and the people understood it as such (cf. Joh. 12:34). The prophet Daniel foretold of the Messiah, using the term son of man, and Rev. 1:13; Rev. 14:14 use the same term. Therefore, when the beggar heard the term Son of man, he anticipated beholding the Messiah of Israel.
We can almost hear the eagerness in the mans reply . . . Just tell me who he is, sir, in order that I may believe on him. We have translated the word kurie (Lord) in Joh. 9:36 to read sir. The word kurie may be translated either sir or lord and is so translated (cf. Joh. 4:11; Joh. 4:15; Joh. 4:19; Joh. 4:49; Joh. 5:7; Joh. 12:21; Joh. 20:15, where it has been translated in both the KJV and the ASV as sir. The beggar has not yet had it revealed to him just who Jesus is, but in Joh. 9:38 he knows Jesus as the Messiah and the same word, kurie, may be translated Lord.
Only a very few times did the Lord reveal Himself so plainly as the Messiah. Most of the time He allowed the people to form their own conclusions and make their own statements as to His Messiahship. One other time that we recall, He said, I that speak unto thee am he . . . (Joh. 4:26).
The Greek word aphiemi used for the word said in Joh. 9:38 is the same word used of Jesus when He uttered a loud voice (Mar. 15:37) upon the cross. The word, according to Vines Expository Dictionary is used of uttering a cry. How the man must have been startled to find that he stood in the presence of and had been healed by the very Messiah for whom the Jews had waited century upon century. The man uttered a cry, Lord, I believe . . . and probably fell upon his knees before Jesus as he worshipped Him. Notice, Jesus never refused the worship of men as did the apostles (Act. 10:26; Act. 14:15), for Jesus deserved mans adoration! According to Vines Expository Dictionary, page 235, The Note to Joh. 9:38 in the American Standard Version in this connection is most unsound; it implies that Christ was a creature. While the word proskuneo (used here for the beggars worship toward Jesus) may also be used when one man does reverence or obeisance toward another man, it is most unsound to imply, as does the footnote in the ASV, that Jesus is a creature.
In Joh. 9:39 Jesus makes a claim that, at first glance, seems contradictory of Joh. 3:17; Joh. 12:47 where He claims that He did not come to judge. However, after careful study, they are found to complement one another rather than contradict (see our comments on Joh. 3:17, Vol. I, pages 112113). He came to convict men of their sins and to proclaim the one way of salvation. His coming resulted in two reactions by mensome refused to come to the light lest their works be shown for what they really are; others gladly came to the light (cf. our comments on Joh. 3:19-20, Vol. I, pages 114115). He came to declare the truth and mans reaction one way or another results in mans being judgedworthy or unworthy. The prophet Isaiah was commissioned to go and preach to Judah purposely to dull the understanding of those who would not understand, to close the ears of those who would not hear, and to close the eyes of those who would not see (cf. Isa. 6:9-10). Jesus quoted this same passage to explain that He taught in parables to bring about judgment upon those who refused to understand Him (cf. Mat. 13:10-15). And so the man who deliberately rejects or disobeys the doctrines of Christ necessarily judges himself. Christs teachings, by their very nature of demanding faith and obedience and by their absolute finality, cannot be rejected without judgment. No man, once confronted with the Gospel of Christ, can remain neutral. Jesus demands a choiceeither for or against Him (cf. Mat. 12:30).
Some of the Pharisees who were standing near, began to get the message. They knew from their past experiences with Jesus at the Feast of Tabernacles that He must be talking of them and their blindness.
Jesus furnished the Pharisees and all the world for all ages a truism which needs to be remembered. No man is so blind as one who will not see! If the Pharisees had realized their blindness and had been pure in heart they would have sought the Light which would have led them to Jesus, the true Light, which lighteth every man (cf. Joh. 1:9). The man who knows his own ignorance and blindness, but who desires to know more, is the man whose vision can be increased and his knowledge enlarged. But the Pharisees boasted of their visionwe know, again and again. They did not seek the Light for they did not think they needed the Lightthey already possessed all the Light there was. Therefore, because they would not recognize their own spiritual destitution, they rejected the only source of grace and forgiveness. What a lesson this is for all of us today! May we never arrive at the place where we reject Gods Word in favor of our own opinion or knowledge. Let us never be so presumptuous as to think that we, as a group or as individuals, can never be taught from Gods Word because we know it all.
Quiz
1.
Did Jesus find the beggar by accident? Explain.
2.
What did Jesus call Himself in Joh. 9:35? What did the title imply?
3.
Does Joh. 9:39 contradict Joh. 3:17? Explain.
4.
In what way were the Pharisees remaining in their sins?
Fuente: College Press Bible Study Textbook Series
(35) 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.
Dost thou believe on the Son of God?There is much doubt about the true reading here. A majority of the best MSS. have the Son of Man, which is the usual term applied by our Lord to Himself. But comp. Notes on Joh. 10:36; Mat. 26:63; and Mat. 27:43. On the other hand, the reading, Son of God, is certainly as old as the second century, and seems to supply the sense which the context requires. The man had been cast out. Our Lord hears of this, and knows it is because of his bold confession that He was a prophet. The lesson He had before taught him had been learnt, and had borne fruit. He will lead him from that confession to a higher one. He marks him out as distinct from others, and asks a question which is meant by its form to lead him to an affirmative answer, Thou believest on the Son of God? This question follows naturally on the truth which the man had grasped. If this Man were not of God, He could do nothing (Joh. 9:33), and this title was one of the theocratic names of the Messiah. (Comp. Joh. 1:49.) The title, Son of Man, could hardly have conveyed to him the same meaning. Its insertion in some of the MSS. here is probably to be traced to the fact that copyists substituted the title which our Lord more generally used for the rarer one. We should carefully bear in mind that though our Lord does not usually apply the title Son of God to Himself, He constantly asserts the truth which it expresses. (Comp., e.g., in this Gospel, John 5, 7, 8)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Jesus consoles the outcast sheep, but condemns his false shepherds, Joh 9:35-41.
A day or two may have passed, when the outcast is strangely blessed by the hitherto unseen Jesus. Blessed is he whom Jesus thus seeks to bless! That voice the born-blind had heard bid him to wash and see; and, surely, he could need no other proof of the identity of Jesus than that forever unforgotten voice. And then how divine the benignity of the eye of the Son of man beaming upon the face of this his faithful confessor amid rebuke and persecution!
Fuente: Whedon’s Commentary on the Old and New Testaments
35. Dost thou believe When a man’s will and purpose is aright for Christ it is easy to believe. This man knows not what Jesus will teach him, but what Jesus shall teach, that he believes beforehand.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Jesus heard that they had excluded him, and finding him he said, “Do you believe in the Son of Man?”
Jesus, having heard that the man had been excluded from the synagogue, now sought him out. They had thought that they were excluding him from the worship of God, not realising that they were rather throwing Him into the hands of God. Jesus then asked him if he ‘believed in the Son of Man’. Ideas about the heavenly Son of Man were current at the time (see Joh 3:13; Joh 5:27; Joh 6:62 which mirror popular belief), a figure who came from God and would one day receive from God glory, dominion and power and participate in the judgment. So Jesus expected him to understand.
Many good authorities have here ‘the Son of God’. If so Jesus may have been probing to find out his views about heavenly figures in mind in Jewish tradition. But ‘Son of Man’ probably has the weight on its side.
Either way the terminology refers to One Who was to come from God and would be empowered to act on His behalf.
Fuente: Commentary Series on the Bible by Peter Pett
Jesus Testifies of His Deity: The Good Shepherd Joh 9:35 to Joh 10:21 gives us the story of Jesus’ testimony to the Jews of His deity by revealing Himself as the Good Shepherd. This testimony is the result of the events surrounding the controversy over the healing of the man who was born blind (Joh 9:1-41). For those who accept the doctrine of Jesus Christ (Joh 7:1-36), and partake of the Living Water, which is the Holy Spirit (Joh 7:37 to Joh 8:1), and learn to walk in the light of God’s Word (Joh 8:2-59), for those Jesus is the Good Shepherd whom He protects and guides along the path of eternal life (Joh 9:35 to Joh 10:21).
Joh 9:38 Comments (1) – The first time the blind man met Jesus, he saw Him as simply a prophet, as the Son of Man in the flesh (Joh 9:17). On this second encounter, the man saw Jesus Christ with spiritual eyes and recognized Him as the divine Son of God. This is why he worshipped Jesus. In the first encounter, the blind man was not seeking the Lord and this is why he did not recognize him except in the flesh as a prophet, for this is the way many people saw Jesus, as the Son of Man. With the second encounter, the man was seeking to know Him; for he said, “Who is he, Lord, that I might believe on him?” Thus, the Lord was able to reveal Himself to this man. It is this way that God has chosen to reveal Himself to those who will seek Him.
Note also that between the first and second encounter, the blind man endured persecution. It is persecution that often drives us to seek the Lord. This is why God does not always deliver us from the persecutions of this life; because He knows the precious outcome of fellowship and intimate with Him that is often produced from persecutions. We draw near to the Father and are able to see Him to a greater degree, as did the blind man.
Many people saw Jesus Christ in the flesh during His earthly ministry, but they did not recognize Him as the Son of God. This is because they were seeking earthly benefits rather than seeking to know God. It was to those three disciples who most earnestly sought His presence that Jesus revealed Himself most gloriously on the Mount of Transfiguration (Mat 17:1-13). The other apostles who followed Him were also able to see Jesus as the divine Son of God, but not with as much revelation as Peter, James and John saw on the Mount. Remember Moses, who earnestly sought to see God. To him did God reveal His back side (Exo 33:12 to Exo 34:8). The man Elijah sought to Mount Horeb in his flight from Jezebel in order to find God’s presence and strength. To him God manifested Himself in a still small voice. But it is interesting to note that both Moses and Elijah were the first to behold Jesus Christ in all of His glory on the Mount of Transfiguration.
Joh 9:38 Comments (2) – Within each of the six feast sections is found a miracle that testifies of Jesus’ deity. We find six of these miracles ending with a statement that many believed in Him because of these miracles (Joh 2:11, Joh 4:53, Joh 5:15, Joh 6:14, Joh 9:38, Joh 11:45). The seventh miracle ends with a similar statement (Joh 20:29).
Joh 9:39 “And Jesus said, For judgment I am come into this world” – Scripture Reference – Note:
Eze 33:5, “He heard the sound of the trumpet, and took not warning; his blood shall be upon him. But he that taketh warning shall deliver his soul.”
Joh 9:39 “that they which see not might see; and that they which see might be made blind” – Comments In Joh 9:39 Jesus contrasts physical blindness with spiritual blindness. The blind man could not only now see physically, but at his confession of faith in Jesus as Christ, he could not see spiritually. In contrast, the Pharisees, who had physical sight, could not see spiritually to recognize Jesus as the Messiah.
Joh 10:3 “and he calleth his own sheep by name” – Comments – In agricultural societies the relationship between owner and beast goes very deep. It was a custom to give each animal in a herd a name. This was a form of record-keeping in order to remember the history of each animal. Here is an excerpt from Yoweri K. Museveni’s book Sowing the Mustard Seed. In it, we see the close relationship between a modern-day herdsman and his cattle:
“Cows were, and still are, central to Banyankore culture. All our cows have names and the names are descriptive, according to the animal’s colour and shape of its horns, but we also name them according to characteristics – some are fast-moving and others are slow-moving. The name not only identifies the cow, but indicates the name of its mother . So we say: ‘the brown cow of the mother with the long horns’, as the Arabs say ‘Said bin Said’, Said son of Said. In this way we can keep track of what has happened to such and such a cow – a form of record-keeping in what has traditionally been a non-literate society .
“Our cows, with their large long horns, are remarkably gentle and even the bulls are placid. This is because of the way that we treat them. We do not regard them as existing only for commercial gain. They are like members of our families and we treat them very intimately. For instance, we have a brush called enkuyo, which we use to clean and massage the cow, a process we call okuragaza. This is done for most of the milking cows, but also for favourites amongst them. It is a form of communicating with them and they enjoy it very much. A cow will follow you everywhere if you massage it with that brush. I have a great personal feeling for my cows, especially the ones whose ancestors have been in our family for a very long time. They are like cousins and sisters to me. I think if I acquired other cows they would not mean as much to me. I do not have the same feeling for the exotic breeds from Europe, but perhaps over time they will become like adopted children and we shall like them.” [216]
[216] Yoweri K. Museveni, Sowing the Mustard Seed (London: Macmillan Publishers Ltd, 1997), 3-4.
Joh 10:3-4 Comments The Abundant Life – As we go about in our daily lives, we have Jesus Christ, or the Holy Spirit, to lead us into an abundant life.
Rom 8:14, “For as many as are led by the Spirit of God, they are the sons of God.”
Note these words by Frances J. Roberts:
“Turn not into the diverging path, neither fear to follow Me. For as the shepherd when he putteth forth his sheep goes before, so shalt thou know of a surety that I go before thee. And it shall be to thee a place of broad pastures, yea, of enlarged vision; of increased fruitfulness, and unbounded blessings and nothing shall prevent Me. Look not to thine own thoughts, but walk in the Spirit: so shalt thou accomplish the work which the Spirit desireth to do. Eternity alone shall reveal the fruit of this hidden ministry. For we labor not in the material realm, and we work not with the elements of this world; but our labour is in the realm of the Spirit, and the accomplishments are not judged by the human eye, but shall be revealed in the light of eternity.” [217]
[217] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 46.
Joh 10:9 Comments – Kenneth Copeland interprets Joh 10:9 to mean that once we trust in Jesus, we will find pasture, or God’s blessings, wherever we go. [218] I understand that going in to be figurative of our times of refreshing from being in His presence so that we can go back into the world with the strength to overcome.
[218] Kenneth Copeland, Believer’s Voice of Victory (Kenneth Copeland Ministries, Fort Worth, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program.
Joh 10:10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.
Joh 10:10
Joh 10:10 “to steal, and to kill, and to destroy” Comments – Note the progressive intensity, or the degrees of evil found in these words. A petty thief will steal from someone and spare his life, but a more wicked thug will murder while attempting to steal. This is a greater degree of wickedness. A more wicked human being than this will go so far as to destroy a nation in order to gain and defend his powers to rule over others.
Joh 10:10 “I am come that they might have life, and that they might have it more abundantly” – Comments – Arthur Blessitt once defined “Life” in one word, which was, “Relationships.” [219] That is, life consists of relationships with God and people. Mark Carillo said, “Life is good, and then we get to go to heaven.” [220]
[219] Arthur Blessitt, interviewed by Matthew Crouch, Behind the Scenes, on Trinity Broadcasting Network (Santa Ana, California, 2008), television program.
[220] Mark Carillo, “Sermon” (Calvary Cathedral International, Fort Worth, Texas), 15 July 2007.
Joh 10:10 Comments Within the context of the Gospel of John, Jesus has been revealing various aspects of Himself as it relates to His role in bringing God’s children into Heaven. He has offered Himself as the Bread of Life so that we may partake of fellowship with Him and hear His Word in our hearts each day; He has offered us the baptism of the Holy Spirit as the Living Water that refreshes the inner man; He has revealed Himself as the Light of the World so that the Holy Spirit can illuminate our daily path into a life of abundance. He is also our Shepherd who will keep us from evil and harm from the works of Satan if we will learn to walk under the leadership of the Holy Spirit and His Word. Jesus came to give us abundant life; however, we must meet the condition of accepting all of these aspects of Jesus Christ into our hearts and lives. As believers, we can walk carnally and stray from this path of abundance, opening the door for Satan to kill, steal, and destroy our lives. We must hid ourselves in the shelter of His arms in order to have an abundant life.
The two contrasts in our lives, as to who is at work, is clear. We can learn from Joh 10:10 if the devil or Jesus is at work in our lives. For example, the devil has the capability and power to steal, kill and destroy among mankind, having robbed man of his God-given authority in the Garden of Eden. We must be aware of the devil’s potential do destructive work in our lives as we strive to walk in the abundant life that God has made available for believers. This is why the Scriptures tell us to resist the devil and not give him any place in our lives to work his destruction (Eph 4:27, Jas 4:7).
Eph 4:27, “Neither give place to the devil.”
Jas 4:7, “Submit yourselves therefore to God. Resist the devil, and he will flee from you.”
It is important to understand that abundant life does not consist of a man’s material possessions (Luk 12:15), but in his close walk with the Lord. Life consists in having peace, joy, love, etc., and the power to overcome the devil.
Luk 12:15, “And he said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth.”
Joh 10:11 I am the good shepherd: the good shepherd giveth his life for the sheep.
Joh 10:11
1Co 9:9, “For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen ?”
Illustration – David was a good shepherd.
1Sa 17:34-35, “And David said unto Saul, Thy servant kept his father’s sheep, and there came a lion, and a bear, and took a lamb out of the flock: And I went out after him, and smote him, and delivered it out of his mouth: and when he arose against me, I caught him by his beard, and smote him, and slew him.”
Scripture References – Note other reference verses regarding Christ’s care for the Church:
Mat 20:28, “Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.”
Joh 10:15, “As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep .”
Gal 1:4, “Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:”
Eph 5:32, “This is a great mystery: but I speak concerning Christ and the church.”
1Ti 2:6, “Who gave himself a ransom for all, to be testified in due time.”
Tit 2:14, “Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.”
Heb 5:7-9, “Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; Though he were a Son, yet learned he obedience by the things which he suffered; And being made perfect, he became the author of eternal salvation unto all them that obey him;”
Joh 10:10-11 Comments Abundant Life Verses Destruction – God makes something out of nothing, but Satan makes nothing out of something. God is able to make someone’s life worth something when it was nothing, but Satan is able to take a productive life and turn it into failure.
Joh 10:12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.
Joh 10:12
Joh 10:18 “No man taketh it from me” – Comments Man did not take Jesus’ life from Him. He willing laid it down. This is why the Scriptures say that He gave up the ghost on the Cross (Joh 19:30). Not man took His life on the Cross.
Joh 19:30, “When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.”
Joh 10:19 There was a division therefore again among the Jews for these sayings.
Joh 10:19
Luk 12:51, “Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division:”
Fuente: Everett’s Study Notes on the Holy Scriptures
Joh 9:35. Jesus heard that they had cast him out; Many harmonists suppose, that our Lord conferred the faculty of sight on the blind man at the feast of Tabernacles, when he left Jerusalem; and that, returning thither at the feast of Dedication, he was then told that the council had excommunicated the man; at which time he resolved to make him full amends for the injury that he had suffered. Accordingly, having found him, he discovered himself to him as the Messiah, and invited him to believe on him. We have heretofore observed the caution used by our Lord in discovering himself to be the Messiah: here he makes use of a very unusual degree of freedom, Joh 9:37 which may well be accounted for, by considering the extraordinary circumstances of the case, this being the first instance in which any one had incurred the great inconvenience attending a sentence of excommunication out ofzeal for the honour of Christ. No doubt this passed privately between our Lord and the blind man, though presently afterwards others joined the conversation. See Joh 9:39-40.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 9:35-36 . The inner connection is formed, not by the thought that Jesus, when He had heard, etc., wished to confer on the man rich compensation (Chrysostom and several others); but, as the question , etc., shows (thou believest on the Son of God? which presupposes an affirmative reply), Jesus heard of his being cast out, inferred therefrom that the man had confessed Him to be the Messiah, and therefore asked when He met him, etc. The conclusion which Jesus arrived at was substantially correct; for he who had been born blind had confessed regarding Him that He was , although the man did not yet consciously associate with this more general predicate a definite reference to the Messiah . Lcke finds in merely the inclination to believe; were this, however, its force, we must have had , or some other similar mode of expression . Like in Joh 9:38 , here also denotes actual faith, namely, in the manifested Messiah .
The words . [51] must be taken, not in their metaphysical (Olshausen, Ebrard), but simply in their theocratic signification (comp. Joh 1:50 ), as the man who had been born blind, to whose notions Jesus had to accommodate Himself, could and did only understand this at the time. That Jesus, however, on His side , and for Himself , entertained the higher view, must be taken for granted.
Joh 9:36 . Surprised by this question, and quickly taking it as a point of connection, the man puts a counter-question, which was designed to show that he is unable as yet to believe in the Messiah, though ready to do so as soon as he shall know Him. With regard to , comp. Joh 14:22 , and on Mar 10:26 .
] Design of the inquiry, as in Joh 1:22 .
[51] . (see the critical notes) Jesus could not have expected the blind man to understand, as included in this question.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1660
DISPOSITION TO BE EXERCISED TOWARDS THE GOSPEL
Joh 9:35-38. Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God? He answered and said, Who is he, Lord, that I might believe on him? And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. And he said, Lord, I believe. And he worshipped him.
NO man that ever suffered for righteousness sake found, in the issue, that he had any reason to complain: for, sooner or later, God has recompensed his sufferings into his bosom a hundred-fold, even in this present life: and assuredly a most glorious recompence awaits him in the world to come [Note: Mar 10:29-30.]. A remarkable instance of Gods special favour to his suffering people is recorded in the passage before us. A man, who had been born blind, had been restored to sight. The Pharisees, being averse to acknowledge Jesus as the Messiah, would not believe that the miracle had been wrought: but, being compelled at last to acknowledge that, they persisted that Jesus, in working this miracle on the Sabbath-day, had violated the Sabbath, and unequivocally proved himself to be a sinner. But the man, on whom the miracle had been wrought, very justly observed to them, that God would never have set his seal, in so public and wonderful a manner, to the pretensions of an impostor; and that, consequently, the miracle must be considered as a decisive proof that Jesus was both sent of God, and approved of God. The Pharisees, unable to withstand the force of his reasoning, had recourse to persecution, and cast him out of the synagogue. But his fidelity did not long remain unnoticed or unrewarded: for our blessed Lord soon found him, and poured into his soul all the blessings of salvation.
In considering the case of this blind man, I propose to notice,
I.
The disposition exercised by him
We cannot but observe, that, to the question put to him by our Lord, there was something very remarkable in his reply: Dost thou believe in the Son of God? Who is he, Lord, that I might believe on him? Now,
In this he manifested a singular degree of candour
[The question, as applied to him, might appear almost unreasonable: for he had been blind from his birth; and therefore had been cut off, in a measure, from many sources of information which were open to persons of his own age and rank in society. It is true, that the Messiah was generally expected among his countrymen, and that he was expected as the Son of God: but, from the obstacles which had obstructed his enjoyment of social converse, it could scarcely be hoped that he had collected much information on the subject: and, as for the benefit arising from ocular testimony, he was altogether, by his blindness, precluded from it. Yet, no complaint was made by him on these grounds, nor any excuse offered for his own ignorance; but a desire was expressed to obtain information, and a willingness was declared to act upon it. The excellence of this disposition will best appear, by contrasting it with others which are generally exercised on similar occasions.
Contrast it with prejudice; of which the Pharisees exhibited a striking example on this occasion. They could not deny that the miracle had been wrought: yet they were not at all the more disposed to receive the testimony of Jesus. As those, who saw that devils were cast out by him, would rather account for it by a supposed confederacy with the prince of the devils, than confess the Messiahship of Jesus [Note: Mat 9:34.]; and, as those who saw Lazarus after his restoration to life plotted to kill him, lest the sight of him should fasten conviction on the minds of any, and induce them to believe in Jesus; so, in the passage before us, the Pharisees determined to resist all evidence, however strong, and to reject the Saviour, whatever proofs he might give of his Divine mission [Note: Joh 12:10-11.]. But against such perverseness, the man, of whom my text speaks, bore, both in word and deed, a most decisive testimony.
Contrast it with indifference; of which we have a deplorable instance in Pilate. Our Lord had told him plainly, For this cause came I into the world, that I should bear witness to the truth. Every one that is of the truth, heareth my voice. On hearing this, Pilate asked, What is truth [Note: Joh 18:38.]? But he waited not for an answer; and thereby discovered that he had no desire to be informed. Not so the man before us: he really wished to be informed, that he might conduct himself as it became him towards the person after whom he inquired.
Contrast it with scepticism. Of the great mass of the Jews who had followed Jesus, it is said, that, though he had done so many miracles before them, yet they believed not on him [Note: Joh 12:37.]. Not contented with such miracles as he saw fit to work, and which left no room for doubt, they would have signs of their own choosing [Note: Mat 12:38-39.]. Even Thomas, one of his own Disciples, (when he had the fullest testimony of all the other Apostles, who had themselves been by no means forward to believe, and had yielded only to evidence that was irresistible,) declared, that, unless he should put his fingers into the very print of the nails in his Saviours hands, and thrust his hand into his side, he would not believe [Note: Joh 20:25.]. This was decidedly wrong. We are bound to yield to evidence, provided that evidence be sufficient to convince us on ordinary occasions: and a readiness to act upon the testimony of him who had opened his eyes was a very commendable trait in the character before us.
Contrast it, lastly, with credulity. This is an error on the contrary side; but extremely common, when falsehood is proposed for our belief. In every age, the Jews were prone to it. Whatever impostor arose, professing himself to be the Christ, he was sure enough to find many followers. He needed only to come in his own name, and very little would suffice to satisfy the minds of the deluded multitude [Note: Joh 5:43.]. Against this we should be on our guard, no less than against excessive incredulity: for St. John says, Believe not every spirit; but try the spirits, whether they are of God [Note: 1Jn 4:1.]. But of this there was no trace in the spirit of this man: for, though he expressed a readiness to believe, he had abundant reason to rely on the testimony of Him who had so miraculously opened his eyes: in him, therefore, this readiness was not credulity, but piety.]
This is the precise disposition which becomes us all
[In a matter purely speculative, the mind should have no bias at all; no leaning towards one side of the question, any more than towards the other. But the Gospel is not a speculative doctrine; nor are we in a condition to speculate upon it. We have an interest in believing it: and we act most irrationally if we do not feel a wish that the evidences for it may be found true. We are sinners; and, as sinners, under the displeasure of Almighty God. The Gospel purports to be a revelation from heaven, declaring a way for our reconciliation with God. It announces to us a Saviour, even the only-begotten Son of God, as becoming incarnate, and dying upon the cross for our sins; that, through Him, all that believe may be justified from all the sins that ever they have committed. Will any one then say, that we ought not to wish this revelation to be true? or is it a subject on which we ought to speculate, as if we had no interest whatever in it? If a number of rebels, under sentence of death, were informed that the king had sent a free pardon to them, would it become them to receive the tidings with perfect indifference, and to amuse themselves with abstract speculations about the nature and degrees of evidence, without any concern about the proffered benefit? No man would for a moment approve of such apathy; no man would blame a wish to ascertain the truth of such a report, or a readiness to credit it on sufficient evidence. And precisely in that situation do we stand; and such should be the disposition of our minds towards the Gospel of Christ.]
To this we are greatly encouraged by,
II.
The benefit he derived from it
Two things we behold, as immediately resulting from it:
1.
Christs manifestation of himself to him
[To no one, except the Samaritan woman, did our Lord so frankly and so fully declare his own Messiahship, as to this man. To her, upon her saying, I know that Messias cometh, which is called Christ; when He is come, he will tell us all things; he plainly replied, I, that speak unto thee am He [Note: Joh 4:25-26.]. So, to this persecuted man he also, with the same frankness, proclaimed his divine mission: Dost thou ask who the Son of God is? Thou hast both seen him; and he it is that talketh with thee. I say not but that, on some occasions, both to his Disciples and to Pilate, he acknowledged himself to be the Messiah: but to no person did he give so direct, and full, and positive an assurance, as to these two most favoured people: to the woman, in order to shew, to all future generations, that where sin has abounded, his grace shall much more abound [Note: Rom 5:20.]: and to the man, that he might encourage all to take up their cross boldly, and follow him.
But does this instance encourage any hope in us? Yes, assuredly it does: for, if we really desire to embrace the Lord Jesus Christ, and to cleave unto him, he will come to us, and manifest himself unto us, as he does not unto the world. And to those who questioned his doctrines, he said, If any man will do Gods will, he shall know of the doctrine, whether it be of God, or whether I speak of myself [Note: Joh 7:17.]: so, to those who would approve themselves to him, he says, If a man love me, my Father will love him; and we will come unto him, and make our abode with him [Note: Joh 14:23.]. A docility of mind, and a readiness to follow the dictates of an enlightened conscience, are the distinguishing features of an Israelite indeed, and shall never fail of being honoured with testimonies of his special approbation [Note: Joh 1:47.].]
2.
His dedication of himself to Christ
[No sooner did the Lord Jesus profess himself to be the Messiah, than this man acknowledged him under that character, and paid him that worship which was due to him as Gods only dear Son.
Now, whence had he power to do this? Was not this faith the gift of God [Note: Act 18:27. Php 1:29.]? And was not this act of adoration the fruit of the Spirit, even of the Holy Ghost working mightily in him as a Spirit of grace and of supplication [Note: Zec 12:10. with Joh 6:44.]? Yes: the Lord Jesus, who had restored the organs of vision to his body, gave light also to his soul, and enabled him to exercise these sublime graces: for we know, assuredly, that without Christ he could have done nothing [Note: Joh 15:5.].
And will He not do as much for us, if we manifest the same child-like spirit? He will: he will remove all doubts from our minds, and enable us to exclaim, with Thomas, My Lord, and my God!
And here let me observe, that our Lord did not decline these expressions of his adoring love. When such were offered by Cornelius to Peter [Note: Act 10:25-26.], and by John to an angel [Note: Rev 22:9.], they were rejected instantly, as an invasion of the divine prerogative: but to Jesus they were properly offered, because he was the Son of God; and therefore he accepted them; and has thereby taught us, that all men are to honour the Son, even as they honour the Father; and that he who honoureth not the Son, honoureth not the Father who hath sent him [Note: Joh 5:23.].]
Behold then, I say, the rewards conferred upon the disposition that was exercised. In an instant, as it were, this man was brought from darkness unto light, and from the power of Satan unto God.]
Let me, in conclusion,
1.
Propose to you the inquiry
[To every individual amongst you would I propose the question, Dost thou believe on the Son of God? And let no one imagine, that it is an unnecessary inquiry. This man had argued well on the subject of evidences, and yet needed to have the question put to him. And many amongst ourselves may be able to defend the outworks of Christianity, whilst yet they have no personal acquaintance with the Lord Jesus. If we would determine this point aright, let us see how this man acted: the very instant that he was enabled to say with truth, Lord, I believe, he fell down and worshipped his heavenly Benefactor. And will not true faith produce the same effect on. us? Shall not we feel delight in prostrating ourselves at the Saviours feet, and in acknowledging our obligations to him? Beyond a doubt, this effect must and will follow. Ask then yourselves, whether this be the habit of your minds from day to day? Has it been so this very day? Has it been so during the past week? Is there in your souls such an overwhelming sense of gratitude to him, as constrains you to revert to him, and fix your thoughts on him, as soon as ever the occasions which have caused a momentary diversion have passed away? Are you touched, as it were, with a magnetic power, that draws you to him, as the needle to the pole? This, I say again, is the invariable effect of true faith; and the resolution of this question will furnish you with the true answer to the inquiry in the text.]
2.
Commend to you the example
[In reference to every part of Gods word should the same disposition be exercised. I say not, that an attentive examination of evidences is not good: for we are bound to prove all things, and then to hold fast that only which is good [Note: 1Th 5:21.]. But a critical spirit, a disputatious spirit, a sceptical spirit, are not favourable to the reception of divine truth. They may be proper enough in reference to things which are purely intellectual; but not so in reference to things which are altogether spiritual. For a just discernment of these things we need the teachings of Gods Holy Spirit [Note: 1Co 2:14.]: and with childlike simplicity of mind we should ever pray with Job, What I see not, teach thou me [Note: Job 34:32.]; and with David, Open thou mine eyes, that I may behold wondrous things out of thy law [Note: Psa 119:18.]. Were such a spirit exercised by us, we should find, in ten thousand instances, that the difficulties of Scripture would vanish; what was crooked becoming straight, and what was rough, being smoothed to a plain. An obediential spirit would make the whole book of God both luminous and easy to be received. Let me then recommend, that you regard the sacred volume as a mould, into which your soul is to be poured [Note: Rom 6:17. the Greek.], and by which its every feature must be formed. Be ready to obey it from the heart; and it shall be as effectual to create your souls anew, as the command of heaven was to bring forth the universe into existence, and to reduce the chaos to that order and beauty which entitled it to the commendation of Jehovah, as very good [Note: Joh 15:3. with Gen 1:3; Gen 1:31.]. In a word, cultivate the spirit which displayed itself so eminently in this man; and, with a readiness to receive instruction and embrace the truth, let there be in you a determination of heart to follow your convictions, without hesitation and without reserve.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Jesus heard that they had cast him out: and when he had found him, he said unto him, Dost thou believe on the Son of God? (36) He answered and said, Who is he, Lord, that I might believe on him? (37) And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. (38) And he said, Lord, I believe. And he worshipped him. (39) And Jesus said, For judgment I am come into this world: that they which see not might see, and that they which see might be made blind. (40) And some of the Pharisees which were with him, heard these words, and said unto him, Are we blind also? (41) Jesus, said unto them, If ye were blind ye should have no sin: but now ye say, We see; therefore your sin remaineth.
What a most beautiful and interesting view do those few verses give the Church, of the Person, grace, and benignity of her Lord? and what a wonderful work doth that grace and benignity of Jesus accomplish in a short time both upon the bodies and souls of men in every instance to his redeemed, when called forth in exercise. Here is a man born blind in nature, and equally blind in grace. And by the sovereign act of Jesus, without one act of his own, immediately recovered to the blessed sight, both in body and soul. For evidently by his worshipping Christ, he gave ample testimony that this miracle also the Lord had wrought upon him! And I pray the Reader not to overlook the very distinguishing manner, and extent of the mercy, manifested by Jesus to his poor patient. The Son of God, as God, had not at this time made so full and open a revelation of his Name, in the general exercise of his ministry. Excepting to the woman of Samaria, Joh 4:26 ; and his disciples in the Mount of Transfiguration, and where he charged secrecy: the Lord had not been as communicative, as to the man born blind. See Mat 17:5-9 . But the Pharisees had cast him out. Jesus therefore in taking him in, will make a glorious discovery who he is, and in whom he hath to trust.
Neither doth the close of the Chapter minister less comfort to the Church, in the awful account the Lord Jesus hath given, of the double purpose of his mission. To root out of his kingdom all things that offend, is as needful a display of his sovereignty, as the gathering of his people to himself. The day of vengeance is in his heart, when the year of his redeemed is come. Isa 63:1 . Reader! no doubt, the contemplation is tremendously awful. But it is not more awful than sure. Christ is the Rock of ages; the sure foundation, which Jehovah hath laid in Zion. He that believeth shall never be ashamed, nor confounded, world without end. But he is in the same moment, a stone of stumbling, and a rock of offence. And on whomsoever he shall fall, it will grind him to powder. Deu 32:4 ; Isa 28:16 ; 1Pe 1:6-8 ; Mat 21:44 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
35 Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God?
Ver. 35. And when he had found him ] So when the pope had excommunicated Luther, and the emperor proscribed him, Christ Jesus was with him, and carried on the work. Longe maiora parturit mihi iam calamus, saith he: Nescio unde veniunt istiae meditationes. And in his book of the Babylonish Captivity he professeth, Se quotidie, velit, nolit, doctiorem fieri. (Luth. Epist.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
35. ] “Tune ille es, qui propter fidem in Jesum quem dicunt Christum, acerbitatem nostrorum magistrorum expertus est? An tu post has molestias etiamnum in filium Dei credis?” Lampe in loc.
Fuente: Henry Alford’s Greek Testament
Joh 9:35 . The action of the Pharisees threw the man on the compassion of Jesus: “He heard that they had cast him out,” and He knew the reason; therefore, , “when He found him,” as He wished and sought to do, His first question was: ; Perhaps a slight emphasis lies in the . “Dost thou believe in the Messiah?”
Fuente: The Expositors Greek Testament by Robertson
Joh 9:35 to Joh 10:21 . The good and the hireling shepherds .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Joh 9:35-41
35Jesus heard that they had put him out, and finding him, He said, “Do you believe in the Son of Man?” 36He answered, “Who is He, Lord, that I may believe in Him?” 37Jesus said to him, “You have both seen Him, and He is the one who is talking with you.” 38And he said, “Lord, I believe.” And he worshiped Him. 39And Jesus said, “For judgment I came into this world, so that those who do not see may see, and that those who see may become blind.” 40Those of the Pharisees who were with Him heard these things and said to Him, “We are not blind too, are we?” 41Jesus said to them, “If you were blind, you would have no sin; but since you say, ‘We see,’ your sin remains.”
Joh 9:35
NASB, NRSV,
TEV, NJB”‘Do you believe in the Son of Man?”
NKJV”‘Do you believe in the Son of God?”
The ancient Greek uncial manuscripts A and L have “Son of God,” but P66, P75, , B, D, and W have “Son of Man.” From John’s usage and the manuscript evidence “Son of Man” is a far more appropriate, and probably original. The UBS4 gives “man” an “A” rating (certain). The question grammatically expects a “yes” answer.
Joh 9:36
NASB, NKJV,”Lord”
NRSV, TEV,
NJB”Sir”
We can see the theological development of the faith of this man within the chapter, as the man moves from calling Jesus
1. a man (Joh 9:11)
2. to a prophet (Joh 9:17)
3. to the honorific title of “Sir” (Joh 9:36)
4. to “Lord,” in the full theological usage of this term (Joh 9:38)
The Greek word is the same in both Joh 9:36; Joh 9:38. Only context can determine the connotation. See SPECIAL TOPIC: NAMES FOR DEITY at Joh 6:20. The Greek Kurios can reflect the Hebrew Adon, which became an oral substitute for YHWH.
Joh 9:38 This is the climax of the account, as far as the salvation of the healed man is concerned. It is surprising that this verse is missing from a few ancient Greek manuscripts (P75, , W) and the Diatessaron (an early combination of the four Gospels). It does contain two rare terms: (1) the phrase “he said” occurs only here and Joh 1:23 and (2) the term “he worshiped” occurs only here in John. It is included in most modern translations.
Joh 9:39 “For judgment I came into this world” This seems to be in line with Joh 5:22; Joh 5:27 which speaks of end-time (eschatological) judgement. However, this seems to contradict Joh 3:17-21 and Joh 12:47-48. This can be reconciled by the fact that Jesus came for the purpose of redemption, but humans who reject His offer automatically judge themselves.
“that those who do not see may see; and that those who see may become blind” This was a double fulfillment of prophecy especially from Isaiah.
1. the proud Israelite will not understand God’s message (cf. Isa 6:10; Isa 42:18-19; Isa 43:8; Jer 5:21; Eze 12:2)
2. the poor, outcast, physically affected who are repentant and humble will understand (cf. Isa 29:18; Isa 32:3-4; Isa 35:5; Isa 42:7; Isa 42:16)
Jesus is the light of the world for all who choose to see (cf. Joh 1:4-5; Joh 1:8-9).
Joh 9:40 “We are not blind too, are we” The Greek syntax expects a “no” answer (cf. Mat 15:14; Matthew 23-24). These last few verses show that this chapter was an acted-out parable of spiritual blindness which cannot be healed (the unpardonable sin of unbelief, see Special Topic at Joh 5:21), and physical blindness, which can!
Joh 9:41 This verse expresses a general truth (cf. Joh 15:22; Joh 15:24; Rom 3:20; Rom 4:15; Rom 5:13; Rom 7:7; Rom 7:9). Humans are held responsible for the light they have or have been exposed to!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
when He had found him. Compare Joh 5:14, and see App-176.
Dost thou believe on, &c. Requiring an affirmative answer.
Almost = Surely thou believest, &c. See App-150., and note on Joh 1:7.
the Son of God. See App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
35.] Tune ille es, qui propter fidem in Jesum quem dicunt Christum, acerbitatem nostrorum magistrorum expertus est? An tu post has molestias etiamnum in filium Dei credis? Lampe in loc.
Fuente: The Greek Testament
Joh 9:35. , having found) He had therefore sought for him, after He had permitted him for a time to be persecuted by the world.-, thou) Although others believe not. The pronoun renders the interrogation in this place akin to an affirmation.
Fuente: Gnomon of the New Testament
Joh 9:35
Joh 9:35
Jesus heard that they had cast him out; and finding him, he said, Dost thou believe on the Son of God?-Jesus was not unmindful of one so true to him, after he was driven out of the synagogue, sought him, and gave him further instruction and help. He wished to lead him up to believe that he (Jesus) was the Son of God. [The poor man, through faithfulness to the truth, lost the world, but Jesus is ready to give him heaven.]
Fuente: Old and New Testaments Restoration Commentary
A Stone of Stumbling
Joh 9:35-41; Joh 10:1-6
In Joh 9:35 we hear of Jesus finding the outcast, whom the Pharisees had excommunicated; and this story is appropriately followed by a picture of the true Shepherd as contrasted with the false. At night sundry flocks are brought to the Eastern sheepfold and committed to the care of the keeper or porter. In the morning the shepherds knock at the barred door of the enclosure, and the porter opens from within. Each separates his own sheep by calling their names, and when thus summoned the flock follows its shepherd, wherever he may lead.
The sheepfold in this parable holds the Jewish people. The stranger is the religious Teacher who fails to speak in the familiar phrase of Moses and the prophets. The Pharisees and scribes are the thieves and robbers who have stolen Gods glory and made profit of his flock. Note that whenever you are put forth, you will find Christ going before.
God has sent many true shepherds from out His presence chamber, to care not only for individuals or churches but for nations.
Fuente: F.B. Meyer’s Through the Bible Commentary
and when: Joh 5:14, Psa 27:10, Rom 10:20
Dost: Joh 1:49, Joh 1:50, Joh 3:15-18, Joh 3:36, Joh 6:69, Joh 11:27, Joh 20:28, Joh 20:31, Act 8:37, Act 9:20, 1Jo 4:15, 1Jo 5:5, 1Jo 5:10, 1Jo 5:13, 1Jo 5:20
the Son: Joh 1:18, Joh 1:34, Joh 10:36, Psa 2:7, Psa 2:12, Mat 14:33, Mat 16:16, Mar 1:1, Rom 1:4, Heb 1:2-9, 1Jo 5:13
Reciprocal: Mar 9:7 – This Joh 4:10 – and who Joh 11:26 – Believest Gal 2:20 – the Son 3Jo 1:10 – and casteth
Fuente: The Treasury of Scripture Knowledge
DO WE BELIEVE?
Dost thou believe on the Son of God?
Joh 9:35
The question, Do we believe? which excited so long and so interesting a correspondence in a London daily newspaper a few years ago, was first asked by our Lord Jesus Christ. He was the first to ask it, and He did not take it in the general way, Do we believe? He put it in a most personal way: Dost thou believe on the Son of God? This is a very grave and solemn question, which it would be well for every man to answer for himself. It was asked of the man that was born blind, whose eyes our Lord had opened miraculously. The answer of the man was in the form of another question: Who is He, Lord, that I may believe?
I. It is a vital question.It is a vital question because What think ye of Christ? is the question which God asks, and it comes sooner or later to us all. When our Lord came into this world, the Jews came to Him and said, What must we do to work the works of God? and He said: This is the work of God, that ye believe on Him Whom He hath sent. This, then, is the first step; this is the first requirement. I can never be a Christian until, coming to God, I believe. There are only two classes in the whole world; this is the line of demarcation: the first, those who believe, and the second, those who do not yet believe. Just so many of us here as believe on the Son of God are the friends of God, and so many of us as do not believe on the Son of God are still the enemies of God. I must, therefore, believe for myself. Christ intended to save meit is not enough to know that He is a Saviour, He must be my Saviour, as He became to this man.
II. It is a personal question.Dost thou believe on the Son of God? Religion is altogether a personal thing. If he believes he believes in his soul, and the soul is the man. Therefore it is his own affair. Religion is his own personal question with God, and this, as when our Lord asked it, is the great personal question with the soul and the conscience: Dost thou believe on the Son of God? Now suppose that Christ were personally present here, as he was long ago upon earth, and as we know He is spiritually, and suppose He were to ask you and me this question which He asked the man who had been born blind: Dost thou believe on the Son of God? Should we have made the same answer? Who is He, Lord, that I may believe? Who is He? Go back if you can into the very depths of eternity, and out of them there would come this answer: When He made the heavens I was there; when He set the foundations of the earth I was with Him; I was truly His delight. This is the all eternal and all Divine Son of God.
Take this question home with you, Dost thou believe on the Son of God? If you have not yet believed, to your eternal peace and joy, on your knees ask yourself this question to-night: Do I believe on the Son of God?
Canon James Fleming.
Illustration
Do we believe? If not we must write on our souls what George Whitfield wrote once, long ago, upon the window-pane with a diamond ring. He had been staying in the house of a rich man over night, but he recognised that there was no Saviour acknowledged in that house of wealth and luxury. In the morninghe was a very early riserbefore he left his room he wrote in large characters upon the centre pane of glass in the bedroom these four words, one above the other: One thing thou lackest! And when the guest was gone the wife came along the corridor, and the door of this bedroom was open. She went in at the open door and looked around at the splendid furnitureeverything in keeping, everything in good taste. She looked at the window. She read on the window, One thing thou lackest! She was transfixed; she read it again and again. She was glued to the ground, and at last she sent for her husband. He went up to the window and read it. Then she called her two daughtersbeautiful girls, twinsand it was read by both. They all read itthe father, the mother, and the twin sistersOne thing thou lackest! And God through that window-pane brought them all to Christ. That window-pane was the book through which their hearts were all touched and changed, and they were brought to believe in Jesus Christ as the Eternal Son of God.
Fuente: Church Pulpit Commentary
5
This verse gives the first meeting of Jesus and the man after receiving the use of his eyes. The man had been insisting with the Jews that his benefactor must have been a man of God, but that was as definite as he professed to understand it. The question Jesus asked him was for the purpose of advancing him in his spiritual growth. His reasoning with the Jews before they cast him out, was evidence that he would appreciate a fuller insight pertaining to Jesus.
Fuente: Combined Bible Commentary
Joh 9:35. Jesus heard that they had put him out: and when he had found him, he said, Dost thou believe in the Son of man? The man has lost this world: in that loss he shall gain the next. This seems to be the connecting link between this verse and the preceding. Jesus knows well the firmness and the wisdom which the man had shown in the presence of the Jews. But He knows also that the man had by implication avowed himself His disciple, and for this had been thrust out from the presence of the rulers. For this very reason Jesus would draw the bond of discipleship closer, and receive amongst His own him whom the Jews rejected. He seeks for the man, and, having found him, asks, Dost thou believe in the. Son of man? the word thou is emphatic, and brings into relief the contrast with those in whose presence he has lately been, who declared Jesus a sinner, and who had agreed that whoever confessed that Jesus was Christ should be excommunicated. The name Son of man is equivalent to the Christ, but gives prominence to the human nature of the Deliverer. This name therefore is altogether in harmony with the mans own words (Joh 9:31-33), in which he had spoken of Jesus as a worshipper of God and one who did Gods will, one to whom God would hearken: to him Jesus, though from God (Joh 9:33), was still a prophet (Joh 9:17) and the man called Jesus (Joh 9:11). Has he then true faith in the Messiah in whose cause he has been suffering? Does he give himself to Him with that faith which involves complete union with Himself and His cause, undeterred by the fact that He appears as a man amongst men, yea and as one despised and rejected by men? The ordinary reading Son of God is in all probability incorrect. It is easy to see how it might accidentally find its way into the text, being suggested partly by the usual practice of John (who frequently joins believe in either with the Son of God or with a name of similar import), and partly by the act of worship related in Joh 9:38.
Fuente: A Popular Commentary on the New Testament
Joh 9:35-38. Jesus heard that they had cast him out Had excommunicated the poor man for his sake; and when he had found him Which it appears he did soon after; he said unto him, privately, Dost thou believe on the Son of God The great expected Messiah? 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 which they lived by, who lived before his manifestation; and this faith Christ here inquires after. Observe, reader, the great thing which is now required of us, and concerning which a strict and solemn inquiry will soon be made, is, whether we believe on the Son of God; and on this point our acquittance or condemnation will depend in the day of final accounts. He answered, Who is he, Lord Christs question intimated that the Messiah was come, and was now among them, which the poor man noticing, asks, Who is he? As if he had said, I know that such a glorious person is expected, and if he be already come, only tell me where he is, and where I may meet with him; that, knowing him, I may believe on him This implies that he had already some degree of faith. He was ready to receive what Jesus said. And As the circumstances of the case were extraordinary, this being the first instance in which any one had incurred the great inconveniences attending a sentence of excommunication, out of zeal for the honour of Christ, to encourage him under what he was now suffering on his account, Jesus said to him With a degree of freedom which was very unusual; Thou hast both seen him Or, thou seest him; and it is he that talketh with thee As if he had said, Thou needest not go far to seek him; he is before thine eyes, and thou hast had experience of his power and goodness. We do not find that Christ did thus expressly, and in so many words, reveal himself to any other, as he did to this man here, and to the woman of Samaria; 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 he did not to the wise and prudent. Now this poor man was made more sensible than before, what an unspeakable mercy it was to be cured of his blindness; for, in consequence of this, he could see the Son of God, a sight which rejoiced his heart more than that of the light of this world. How contentedly might he have returned to his former blindness, in that now, like old Simeon, his eyes had seen Gods salvation. And he said Yielding to that convincing argument, which arose from what he had himself experienced of Christs almighty power; Lord, I believe That is, I believe thee to be the Son of God. He would not dispute any thing that the person said who had showed 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 makes confession with his mouth. And he worshipped him He not only rendered him the civil respects due to a great man, and the acknowledgments owing to a kind benefactor, but paid him divine honour, and worshipped him as the Son of God manifested in the flesh. Thus true faith will always show itself in an humble adoration of the Lord Jesus. They who believe aright in him will see all the reason in the world to worship him. What an excellent spirit was this man of! Of so deep and strong an understanding, as he had just shown, to the confusion of the Pharisees, and yet of so teachable a temper!
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 35-38 present the moral result of this miracle, and Joh 9:39-41 formulate that of the activity of Jesus in general.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
9:35 {7} Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God?
(7) Most happy is their state who are cast furthest out of the Church of the wicked (who themselves proudly boast to be of the Church) so that Christ may come nearer to them.
Fuente: Geneva Bible Notes
Spiritual sight and blindness 9:35-41
"John is interested in the way the coming of Jesus divides people." [Note: Morris, p. 439.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The healed man had responded positively and courageously to the light that he had so far, but he did not have much light. Therefore Jesus took the initiative and sought him out with further revelation designed to bring him to full faith. When Jesus found him, He asked if he placed his trust in the Son of Man. Some early manuscripts and modern translations have "Son of God," but "Son of Man" has the better support. This personal response to God’s grace is essential for salvation. "You" is emphatic in the Greek text. Jesus probably chose this title for Himself because it expressed the fact that He was the Man who had come from God (Dan 7:13-14; cf. Joh 1:51; Joh 3:13-14; Joh 5:27; Joh 6:27; Joh 6:53; Joh 6:62; Joh 8:28). Furthermore it connotes Jesus’ role as Judge, which He proceeded to explain (Joh 9:39).
Jesus was asking the man if he trusted in the God-man, though Jesus did not identify Himself as that Man. The blind man had never before seen Jesus so he did not know who He was.