John 9:35

In these verses we may observe,

I. The tender care which our Lord Jesus took of this poor man (Joh 9:35): When Jesus heard that they had cast him out (for it is likely the town rang of it, and everybody cried out shame upon them for it), then he found him, which implies his seeking him and looking after him, that he might encourage and comfort him, 1. Because he had, to the best of his knowledge, spoken so very well, so bravely, so boldly, in defence of the Lord Jesus. Note, Jesus Christ will be sure to stand by his witnesses, and own those that own him and his truth and ways. Earthly princes neither do, nor can, take cognizance of all that vindicate them and their government and administration; but our Lord Jesus knows and observes all the faithful testimonies we bear to him at any time, and a book of remembrance is written, and it shall redound not only to our credit hereafter, but our comfort now. 2. Because the Pharisees had cast him out and abused him. Besides the common regard which the righteous Judge of the world has to those who suffer wrongfully (Psa 103:6), there is a particular notice taken of those that suffer in the cause of Christ and for the testimony of a good conscience. Here was one poor man suffering for Christ, and he took care that as his afflictions abounded his consolations should much more abound. Note, (1.) Though persecutors may exclude good men from their communion, yet they cannot exclude them from communion with Christ, nor put them out of the way of his visits. Happy are they who have a friend from whom men cannot debar them. (2.) Jesus Christ will graciously find and receive those who for his sake are unjustly rejected and cast out by men. He will be a hiding place to his outcasts, and appear, to the joy of those whom their brethren hated and cast out.

II. The comfortable converse Christ had with him, wherein he brings him acquainted with the consolation of Israel. He had well improved the knowledge he had, and now Christ gives him further instruction; for he that is faithful in a little shall be entrusted with more, Mat 13:12.

1. Our Lord Jesus examines his faith: "Dost thou believe on the Son of God? Dost thou give credit to the promises of the Messiah? Dost thou expect his coming, and art thou ready to receive and embrace him when he is manifested to thee?" This was that faith of the Son of God by which the saints lived before his manifestation. Observe, (1.) The Messiah is here called the Son of God, and so the Jews had learned to call him from the prophecies, Psa 2:7; Psa 89:27. See Joh 1:49, Thou art the Son of God, that is, the true Messiah. Those that expected the temporal kingdom of the Messiah delighted rather in calling him the Son of David, which gave more countenance to that expectation, Mat 22:42. But Christ, that he might give us an idea of his kingdom, as purely spiritual and divine, calls himself the Son of God, and rather Son of man in general than of David in particular. (2.) The desires and expectations of the Messiah, which the Old Testament saints had, guided by and grounded upon the promise, were graciously interpreted and accepted as their believing on the Son of God. This faith Christ here enquires after: Dost thou believe? Note, The great thing which is now required of us (Jo1 3:23), and which will shortly be enquired after concerning us, is our believing on the Son of God, and by this we must stand or fall for ever.

2. The poor man solicitously enquires concerning the Messiah he was to believe in, professing his readiness to embrace him and close with him (Joh 9:36): Who is he, Lord, that I may believe on him? (1.) Some think he did know that Jesus, who cured him, was the Son of God, but did not know which was Jesus, and therefore, supposing this person that talked with him to be a follower of Jesus, desired him to do him the favour to direct him to his master; not that he might satisfy his curiosity with the sight of him, but that he might the more firmly believe in him, and profess his faith, and know whom he had believed. See Sol 5:6, Sol 5:7; Sol 3:2, Sol 3:3. It is Christ only that can direct us to himself. (2.) Others think he did know that this person who talked with him was Jesus, the same that cured him, whom he believed a great and good man and a prophet, but did not yet know that he was the Son of God and the true Messiah. "Lord, I believe there is a Christ to come; thou who hast given me bodily sight, tell me, O tell me, who and where this Son of God is." Christ's question intimated that the Messiah was come, and was now among them, which he presently takes the hint of, and asks, Where is he, Lord? The question was rational and just: Who is he, Lord, that I may believe on him? For how could he believe in one of whom he had not heard; the work of ministers is to tell us who the Son of God is, that we may believe on him, Joh 20:31.

3. Our Lord Jesus graciously reveals himself to him as that Son of God on whom he must believe: Thou hast both seen him, and it is he that talketh with thee, Joh 9:37. Thou needest not go far to find out the Son of God, Behold the Word is nigh thee. We do not find that Christ did thus expressly, and in so many words, reveal himself to any other as to this man here and to the woman of Samaria: I that speak unto thee am he. He left others to find out by arguments who he was, but to these weak and foolish things of the world he chose to manifest himself, so as not to the wise and prudent. Christ here describes himself to this man by two things, which express his great favour to him: - (1.) Thou hast seen him; and he was much indebted to the Lord Jesus for opening his eyes, that he might see him. Now he was made sensible, more than ever, what an unspeakable mercy it was to be cured of his blindness, that he might see the Son of God, a sight which rejoiced his heart more than that of the light of this world. Note, The Greatest comfort of bodily eyesight is its serviceableness to our faith and the interests of our souls. How contentedly might this man have returned to his former blindness, like old Simeon, now that his eyes had seen God's salvation! If we apply this to the opening of the eyes of the mind, it intimates that spiritual sight is given principally for this end, that we may see Christ, Co2 4:6. Can we say that by faith we have seen Christ, seen him in his beauty and glory, in his ability and willingness to save, so seen him as to be satisfied concerning him, to be satisfied in him? Let us give him the praise, who opened our eyes. (2.) It is he that talketh with thee; and he was indebted to Christ for condescending to do this. He was not only favoured with a sight of Christ, but was admitted into fellowship and communion with him. Great princes are willing to be seen by those whom yet they will not vouchsafe to talk with. But Christ, by his word and Spirit, talks with those whose desires are towards him, and in talking with them manifests himself to them, as he did to the two disciples, when he talked their hearts warm, Luk 24:32. Observe, This poor man was solicitously enquiring after the Saviour, when at the same time he saw him, and was talking with him. Note, Jesus Christ is often nearer the souls that seek him than they themselves are aware of. Doubting Christians are sometimes saying, Where is the Lord? and fearing that they are cast out from his sight when at the same time it is he that talks with them, and puts strength into them.

4. The poor man readily entertains this surprising revelation, and, in a transport of joy and wonder, he said, Lord, I believe, and he worshipped him. (1.) He professed his faith in Christ: Lord, I believe thee to be the Son of God. He would not dispute any thing that he said who had shown such mercy to him, and wrought such a miracle for him, nor doubt of the truth of a doctrine which was confirmed by such signs. Believing with the heart, he thus confesses with the mouth; and now the bruised reed was become a cedar. (2.) He paid his homage to him: He worshipped him, not only gave him the civil respect due to a great man, and the acknowledgments owing to a kind benefactor, but herein gave him divine honour, and worshipped him as the Son of God manifested in the flesh. None but God is to be worshipped; so that in worshipping Jesus he owned him to be God. Note, True faith will show itself in a humble adoration of the Lord Jesus. Those who believe in him will see all the reason in the world to worship him. We never read any more of this man; but, it is very likely, from henceforth he became a constant follower of Christ.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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 — Christ’s 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 God’s salvation. And he said — Yielding to that convincing argument, which arose from what he had himself experienced of Christ’s 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!

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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!

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

9:35-38 Jesus pressed the man who had been blind to understand the miracle and the identity of his healer. Immediately, the man expressed faith and gave Jesus reverence due only to God (9:38; cp. 20:28).

9:35 Son of Man: See 1:51; 3:13, 14; 5:27; 6:27, 53, 62; 8:28. The Greek translates a Hebrew and Aramaic phrase meaning “human being.” People were not completely sure what Jesus meant by it (see 12:34). However, it signifies Jesus’ identity both as human and as the Messiah (cp. Dan 7:13-14).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 9:35. Εὑρών, having found) He had therefore sought for him, after He had permitted him for a time to be persecuted by the world.—σύ, thou) Although others believe not. The pronoun renders the interrogation in this place akin to an affirmation.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

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 πιστεύεις, 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 παρὰ θεοῦ, although the man did not yet consciously associate with this more general predicate a definite reference to the Messiah. Lücke finds in πιστεύεις merely the inclination to believe; were this, however, its force, we must have had θέλεις πιστεύειν, or some other similar mode of expression. Like πιστεύω in Joh_9:38, πιστεύεις here also denotes actual faith, namely, in the manifested Messiah.

The words τὸν υἱὸν τ. θεοῦ[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 καὶ τίς ἐστι, comp. Joh_14:22, and on Mar_10:26.

ἵνα] Design of the inquiry, as in Joh_1:22.

[51] τ. υἱὸν τοῦ ἀνθρώπου (see the critical notes) Jesus could not have expected the blind man to understand, as included in this question.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 9:35 . Ἤκουσεν … 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, εὑρὼν αὐτὸν , “when He found him,” as He wished and sought to do, His first question was: Σὺ … Θεοῦ ; Perhaps a slight emphasis lies in the Σὺ . “Dost thou believe in the Messiah?”

Joh 9:35 to Joh 10:21 . The good and the hireling shepherds .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vv. 35-38 present the moral result of this miracle, and Joh 9:39-41 formulate that of the activity of Jesus in general.

Vv. 35-38. “Jesus heard that they had driven him out; and having found him, he said to him: Dost thou believe on the Son of man? 36. He answered and said, And who is he, Lord, that I may believe on him? 37. Jesus said to him, Thou hast both seen him and he that speaks with thee is he. 38. He said, Lord, I believe. And he prostrated himself before him.”

In order that the true aim which Jesus proposed to Himself might be attained (Joh 9:3-4). the spiritual illumination and salvation of the blind man must result from his corporeal cure; and certainly his courageous fidelity in the face of the enemies of Jesus made him worthy to obtain this new favor. This connection of ideas is indicated by the first words of Joh 9:35 : Jesus heard...and ...In the question which He addresses to this man we formerly preferred the reading: on the Son of God, to that of the three ancient Mjj. which read: on the Son of man. It explains better the act of worship with which the scene ends (Joh 9:38). Westcott rightly observes, however, that the substitution of the technical and popular term Son of God for Son of man is much more probable than the reverse. And he cites the very striking example of Joh 6:69, where the term Son of God has evidently taken the place in the received text of Holy One of God. If we must read: on the Son of man, the meaning is: on the man who has an exceptional place among all His brethren and who is raised up in order to save them all. The question: Dost thou believe? does not signify: “Art thou disposed to believe?” (Lucke).

It is one of those questions, such as were sometimes put by Jesus, whose import goes beyond the actual light of the one to whom it is addressed, but which is, even for this reason, fitted to call forth the desired explanation. “Thou who hast just conducted thyself with so much of courage, dost thou then believe?” Jesus ascribes to the conduct of the blind man an importance which it as yet only impliedly possesses. This man had recognized Him as a prophet and had courageously proclaimed Him as such; he had thus morally bound himself to receive the testimony of Jesus respecting Himself, whatever it might be. The blind man accepts without hesitation this consequence of his previous words. And this relation it is which is expressed with much vivacity by the particle καί, and, at the beginning of his question.

This copula serves indeed to identify the light which he waits for with that for which the question of Jesus makes him hope; comp. Luk 18:26. Jesus might have answered: It is I, myself. He prefers to designate Himself by a periphrasis recalling to him who was previously blind the work which he has accomplished on his behalf: Thou hast seen him, and which gives a warranty to His present testimony: It is he who speaks to thee.The first καί in the reply of Jesus: Thou hast both seen him, connects this revelation with the promise of faith which the blind man has just made to Him. The successive καί set forth the ready, easy, natural linking together of all the moral facts which form the course of this story. In this rapid development, one step does not wait for another. Joh 9:38 shows us the consummation of this gradual illumination. In these circumstances, in which there was neither pardon to ask for, nor supplication to present, the genuflexion could be only a homage of worship, or at least of profound religious respect. The term προσκύνειν, to prostrate oneself, is always applied in John to divine worship (Joh 4:20 ff. Joh 12:20).

In the presence of this man prostrate at His feet and inwardly illuminated, Jesus feels Himself called to proclaim a general result which His ministry will have throughout the whole world, and of which the event which has just occurred is, as it were, a first example.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Most happy is their state, which are cast furthest out of the Church of the wicked (which proudly boast themselves of the name of the Church) that Christ may come never to them.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Jesus heard--that is, by intelligence brought Him.

that they had cast him out; and when he had found him--by accident? Not very likely. Sympathy in that breast could not long keep aloof from its object.

he said unto him, Dost thou believe on the Son of God?--A question stretching purposely beyond his present attainments, in order the more quickly to lead him--in his present teachable frame--into the highest truth.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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, (1 Corinthians 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, 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, (Matthew 22:42.)

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

He answered and said,.... That is, "he that was healed", as the Syriac version reads:

who is the Lord that I might believe in him? which shows, that though he knew there was a Messiah expected, and he believed in him as to come, yet he knew not that he was already come, nor the particular person in human nature, who was the Messiah, and the Son of God; even though he had been cured of his blindness by him, and had vindicated him, and pleaded for him before the sanhedrim, and had also suffered for him; which makes it appear, that Christ does many and great things for his people before they know him: nor does their interest in him, in his favour, and in the blessings of his grace, depend upon their knowledge of him, and faith in him; as likewise, that a man may plead for Christ, and suffer much for him, and yet be ignorant of him: however, there were in this man desires of knowing Christ; he was not like those in Job 21:14; and there was a readiness in him to believe on him, as soon as he was pointed out to him; not that there is any natural disposition in men to believe, or any readiness in themselves to it, or that it is of themselves; nothing of this nature was in this man; but he having, by the power and grace of Christ, the principle of faith implanted in his heart, what he wanted was to be directed to the proper object of it, as he is in Joh 9:37.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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?

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 35-41. (10) The issues of the ministry of light.

Vers. 35-38. (a) The vision of those who see not. These verses narrate the sequel so far as the man was concerned. Westcott and others rather exaggerate the bearing of it when they say here was "the beginning of the new society." "The universal society is based on the confession of a new truth" (Westcott). Even in this Gospel the first chapter shows that Jesus gathered disciples about him who from that time onward were to "see angels of God ascending and descending on the Son of man." In the second and fourth chapters he "made and baptized disciples." The twelve (Joh 6) would not leave him in the midst of widespread disaffection, because they confessed that he was "the Holy One of God," who had "the words of eternal life." Consequently, it is enough to say that, when the authorities of the Jewish ecclesia excluded the disciple of Christ, the Lord admitted him to a nobler fellowship; but the fellowship, the society, had been already formed.

Jesus heard that they had east him out; or, thrust him forth. Jesus is represented as "hearing," not from the man"s own lips, but from the current report. He is not said to have become acquainted with the circumstance by intuition, but to have heard by the ordinary processes of knowledge. This simple touch shows how consistent the writer is throughout with the main thesis of his Gospel touching the perfect humanity of the Son of God, that he "was made flesh." and had "come in the flesh," though he was "from God." The excommunication noisily and widely bruited was further proof of the war to the knife between "the Jews" and Jesus. The man has fallen under the ban for practically avowing in the most public way that Jesus was "the Prophet," if not the Christ. And having found him. So, then, the Lord, as the good Shepherd, sought out the lost sheep in the wilderness, and did not rest until he found him. The daylight that had made an altogether new world for one who had aforetime never looked on human face, had been strangely checkered and shadowed. He only saw angry faces and averted glances, and even his cowardly parents would have hesitated to receive him into their poor abode; but Jesus found him, and said, Dost thou believe on the Son of God? Not "Dost thou wish to believe?" but "Dost thou put thy trust in the Son of God?" Dost thou recognize the fact that the Messiah of the nation"s hope has come? Art thou believing in him? It would be more natural that the more current appellation Son of God, rather than the more recondite idea of Son of man, should have been held out before the healed man. The "thou" is emphatic, and contrasts the state of the mind of this man with that of "the Jews." He had declared that his Healer was "from God," that he was "a Prophet," One who "did God"s will," and whom "God heareth," even when he asked for apparently impossible things. Christ tests the quality and caliber of his faith.

Vers. 35-38. The moral result of the miracle.

The bodily cure is to lead to spiritual enlightenment.

I JESUS SEEKS OUT THE OUTCAST BEGGAR FOR BLESSING. "And when he had found him, he said, Dost thou believe on the Son of God?

1. It is the office of the good Shepherd to seek out the sheep cast away, as if to fulfill the psalmist"s words, "When my father and my mother forsake me, the Lord taketh me up.

2. Something more than miracle is needed to impart faith. He had been the subject of a bodily cure, but our Lord is now to make him the subject of spiritual illumination. Miracles alone cannot work faith.

3. The courageous fidelity of the man in the presence of the Pharisees makes him worthy of the greater blessing in store for him; yet he is saved wholly by grace.

4. Mark the directness of our Lords question. "Dost thou believe on the Son of God?

(1) It could not be evaded or misunderstood.

(2) The Object of faith was more than a prophet, more than the Messiah; he was God"s own Son, a Divine Person, the Author of eternal salvation.

5. Mark how our Lord leads him on to a clearer recognition of himself. The man asked, "Who is he, Lord, that I might believe on him?" His faith was already looking out for its object. The answer is, "Thou hast both seen him, and he it is that talketh with thee." The very Person who had given him restored sight, and who here honored him by his conversation, was the Object of his faith.

II MARK HOW QUICKLY FILTH FOLLOWS ON OUR LORD"S WORDS, HOW QUICKLY CONFESSION FOLLOWS ON FAITH, AND HOW QUICKLY WORSHIP FOLLOWS ON CONFESSION.

1. Faith is based on knowledge. "Lord, I believe." The man receives Christ"s testimony with alacrity, and accepts him as his Redeemer.

2. The confession is prompt, unhesitating, and enduring.

3. The worship is as sincere as the confession. They who believe in Christ for salvation will be sure to worship him. The worship of Christ is common to Christendom.

Vers. 35-38. A heart made ready for faith.

In this interview the purposes of Christ"s love with regard to this poor man were fully accomplished. The opening of his bodily eyes, the trials to which he was afterwards subjected, led up to the consummation desired by his Benefactor. By gradual stages he had come to that point, at which only a fuller revelation of the Lord was required, in order that his faith might be perfected.

I A MOMENTOUS QUESTION ROUSES INTEREST AND HOPE. The man whose eyes had been opened had already acknowledged Jesus to be a Prophet. And now he, whose claims had hitherto been but partially understood, was about to advance them in such a manner as to elicit a full comprehension and a full admission of them on the part of the disciple. Startled indeed must the poor man have been by the question, "Dost thou believe on the Son of God?" This language opened up before his mind a new vision, to behold which needed indeed a new illumination. It is clear that the man whose sight was restored had begun to see with the eyes of the spirit. Was he now prepared to owe all to Jesus to see all in Jesus?

II THE QUESTION IS MET BY AN INQUIRING, CANDID MIND, AND BY A READY HEART.

1. An inclination to receive teaching is apparent in the inquiry, "Who is he?

2. A reverential submission to the qualified Instructor may perhaps be discerned in his deferential manner of addressing his Benefactor

3. A resolve to follow out the dictates of reason and conscience is evident in the language, "that I might believe on him." Let him but know the Divine, and he would hasten to present his homage and his faith.

III THE DIVINE SAVIOR REVEALS HIMSELF.

1. He declares that he is already actually seen and known. The Son of God, who was seen by the man whose eyes were opened, is, in a sense, seen and known, through his incarnation and advent, by all to whom his gospel comes.

2. He condescends to stoop to the level of our capacity and fellowship. He "talketh with" all who are willing to listen to his words, to welcome his conversation and counsel. There is marvelous condescension and grace in the revelation which Jesus makes of himself to all who are disposed to direct the eye of the soul to his presence, the ear of the soul to his voice.

IV THE EAGER RESPONSE OF FAITH AND WORSHIP. The unhesitating confidence and confession here recorded were not unreasonable. Many causes concurred in bringing about this spiritual attitude. The benefit the man himself had received, no doubt disposed him to give his favorable attention to every representation made by Jesus of himself. But the miracle was itself, at all events to him, conclusive evidence of the superhuman authority of his Benefactor. The queries, denunciations, and reproaches; of the Pharisees had made him think more profoundly upon the mission, the character, perhaps even the nature, of Jesus. And thus, when the Lord advanced his Divine claim, the poor man was prepared, not only to admit that claim, but to welcome and to rejoice in it. He could not suspect such a Being of vain egotism or of falsehood. There was but one alternative. Jesus was what he declared himself to be the Son of God. And, this being the case, what more natural and reasonable than his confession and his conduct? He believed; he worshipped. Less than this would not have been justifiable; more than this would not have been possible. For in his implicit confidence and in his devout homage this poor man anticipated the action of the Church of Christ throughout all time. Convinced by his own works of the justice of his claims, Christ"s people delight to confess his lordship and to live to his glory. T.

Vers. 35-38. A happy meeting.

We have in this passage

I JESUS IN SEARCH FOR THE OUTCAST.

1. He had lost sight of him for a while. He had not seen him since he went on the path of duty and obedience to the pool of Siloam. It was well that they should be apart for some time. Important purposes were thus answered. But neither Jesus nor the man was idle. Jesus was about his Father"s business; and the man that had been blind, according to Christ"s statement, was busily manifesting the works of God. Establishing the miracle and pointing to the claims and Divinity of its wonderful Performer.

2. Jesus sought him. If out of sight, he was not out of mind. "Jesus heard that," etc. He listened for him; his ear was on the watch for intelligence respecting him. If you listen attentively you will hear soon. Jesus sought him in distress, when his need was greatest.

3. He found him. "Seek, and ye shall find." Jesus knew this law and obeyed it. No one sought so sure to find as be. He never gave up the search till it resulted in finding, whether for the lost, piece of silver or for the wandering sheep. Why did he seek this man?

(1) There was a fellow-feeling. He heard that they had cast him out. By the law of sympathy he looked out for him. He was an outcast from the synagogue himself; he had now a companion.

(2) The man sought him. We are not told this by the recorder, but we know it. He was full of Christ since he had received his sight. He could scarcely see nor talk of anything else. His mind and heart yearned for him. Especially now in his distress and persecution.

(3) Jesus was anxious to succor and help him. To give him his soul"s want and his heart"s desire what would make him satisfied and happy. He knew that he needed and desired a spiritual Guide and a Savior, and he hastened to give to him himself. Jesus is a Friend in need, and the need of the guilty and weary soul.

II JESUS" DEMAND FOR FAITH. "Dost thou believe," etc.?

1. This is the reasonable and natural demand of the miracle. Faith in its great Performer. It was a Divine act of mercy, and was eminently calculated to inspire faith to open the eye of the soul to see the spiritual, the eternal, and the Divine. Christ looked out for fruit after cultivation and sowing.

2. A most worthy Object of faith is introduced. "The Son of God." The human soul should have an object of faith suitable to its spiritual condition and wants, and worthy of its native dignity and high capacities. Such an Object is here introduced the Son of God, who also is the Son of man, whom faith can grasp, and being grasped will elevate the soul and fill it with satisfaction and joy.

3. A simple test of adherence is only required. "Dost thou believe," etc.? The memory is not taxed, the understanding is not burdened, but the willing acceptance of the heart, or faith, is made the test of adherence and the bond of union. It is very simple and easy, and yet most effective. "Dost thou believe? that is all.

III FAITH IN PRAYER. This was the prayer of faith inspired by the demand of Jesus.

1. The prayer is to the proper object. "Lord." Although the man"s knowledge of Jesus was limited, yet he knew sufficient to appeal to him for more light. He felt confident that he who opened his eyes could, and would give him greater illumination still.

2. The prayer is for a necessary revelation. "Who is he?" The elementary exercise of faith requires some elementary knowledge of its object. We are not expected to believe on a Savior we know nothing or but little of. Christ requires faith, and faith requires knowledge, and no sooner is it born than it begins to ask questions respecting its object, and the first is, "Who is he?" He is worth inquiring after. The choice of the object of faith is most important; this man very properly prays for light to choose.

3. The prayer is made in the proper spirit. The spirit of reverence, importunity, and readiness to believe and accept. "Who is he, that I might believe?" Not that I might consider and think over it; but let me know the Son of God, and I will believe in him. He prayed for knowledge for a practical and for the highest purpose to believe.

IV FAITH"S PRAYER ANSWERED.

1. It was answered at once. The man was fortunate enough to ask the question respecting the Son of God, "Who is he? "to the Son of God himself, and who could answer it so well and so readily. There is no delay in the transmission of the prayer, nor in the return of the reply. The prayer was eager, and the answer quick.

2. The answer was very modest. "Thou hast both seen him, and it is he that," etc. Modesty is ever characteristic of true greatness, and was characteristic of Jesus. Often he preferred the third person to the first in speaking of himself. In heavenly and Divine society he thought it not robbery to be equal with God, but in the form of a servant he naturally felt and manifested the modesty of a servant, especially in revealing to the soul his real glory and position as the Son of God and the Savior of the world. Genuine faith feels modest in the presence of its genuine object, and its genuine object feels modest in the presence of genuine faith. The mutual recognition produces the natural and modest blush of virgin love.

3. The answer revealed the Son of God as nearer to the man than he perhaps expected. We say "perhaps," for there was but a thin veil between him and the full recognition of Jesus. Doubtless he believed him already to be the greatest prophet that ever lived, but had not as yet known him as the Son of God and the promised Messiah, and scarcely expected to find him so near. Faith often finds its object nearer than expected. When faith is intense and eager, the Son of God, the Savior, is present then, and reveals himself.

V FAITH"S CONFESSION.

1. It is very prompt. If Christ"s revelation of himself surprised the man at all, the surprise was most agreeable and sweet. The revelation did not damage the interest of Jesus nor retard the movements of faith, but rather improved the one and hastened the other. There was not a moment"s hesitation, but straight and swift as an arrow"s course faith flew to embrace and confess Jesus as the Son of God and her sovereign Lord. "Lord, I believe.

2. It is very short. All the questions and answers which passed between our Lord and the man were characteristically brief. It was business and not talk. Intense faith, being the concentrated sentiments and a decoction of the truest feelings of the heart, occupies but little time and language in expression. Some of the most important transactions between faith and her fondest object are very brief. Intense earnestness wastes not itself in words.

3. It is very decisive and fall. "Lord, I believe." In an ocean of language you may not find a drop of thought, while in a few drops of language you may find an ocean of meaning and reality. This man"s confession of faith is as short as it can well be, but is quite as comprehensive and hearty. This short confession contains a long and a full faith. It is full of heart and soul, fall of submissive and willing obedience, and, better than all, it is full of Christ.

VI FAITH WORSHIPPING. "And he worshipped him.

1. An act of overwhelming gratitude.

2. An act of the profoundest reverence.

3. An act involving the highest exercise of faith.

The man could speak no more, his heart was too full for speech. The attitude of prayer alone suited his condition and shall alone express his feelings; and, overburdened with the splendor and love of the Son of God and the delight of finding him, he falls before him and worships. We gladly leave him there, and disturb him not. Gladly do we leave faith at the feet of her Lord in the glow of devotion, in the glory of worship, and in the ecstasies of Divine fellowship. What passed between the soul and her Savior was too sacred to be recorded in our Gospels, but was faithfully recorded in the gospel of eternal life.

LESSONS.

1. Comparatively trivial occurrences are often the occasions of the greatest results. The ejection of this man who was born blind and cured by Jesus was the occasion of the founding of the Christian Church. To this outcast Jesus first revealed himself as the universal Object of faith, and faith in him as the test of adherence and fellowship. In tiffs sense the outcast was the first member of the Christian society. The Jewish Church failed to fulfill its mission and embrace its own Messiah and the Savior of the world, hence the establishment of the Christian society, and the ultimate secession of Christ and his followers from the Jewish forever.

2. What was considered at the time a painful loss may ultimately prove to be the greatest gain. The practical ejection of this man from the religious privileges of Judaism was to him doubtless a great trial and a serious disadvantage, but when he found Christ he found infinitely more than he had lost. Cast out from the ship of Judaism into an angry sea to take his chance, but the surging waves threw him on the "Rock of ages a most happy exchange, from a sinking ship to a high and solid rock.

3. When Jesus is on the look out for faith, and faith for him, a quick bargain is struck when they meet. Such was the case here.

4. Faith often gets much more than its highest expectation. This man defended Jesus of Nazareth, but found in him the Son of God. There are sweet surprises in the experience of faith, and happy fortunes in spiritual merchandise. In a short time this poor man found an eternal fortune. B.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Having found him - For he had sought him.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

35–38. Dost thou believe on the Son of God? Jesus sought the poor excommunicated man, revealed himself to him and was confessed. The man had lost the world, but found Christ. Observe that he believes with the heart, confesses with the mouth, and shows his faith by his homage.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

Jesus finds the man whom he healed (John 9:1-7) and begins to speak to him and the crowd.

believe in

This means to "believe in Jesus," to believe that he is the Son of God, to trust him as Savior, and live in a way that honors him.

translationWords

Son of Man

believe

lord

worship

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

35. σὺ πιστ. Comp. Joh 11:26. ‘Dost thou, though others blaspheme and deny, believe?’ see on Joh 1:12, Joh 8:30-31. Εὑρών, as in Joh 1:44, Joh 5:14, Joh 11:17, Joh 12:14, probably implies previous seeking.

τ. υἱὸν τ. θ. 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 τ. υἱ. τ. ἀνθρώπου, which moreover is the expression that our Lord commonly uses respecting Himself in all four Gospels (see on Joh 1:51). But the reading τ. υἱ. τ. Θεοῦ 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, Joh 3:6; Joh 3:13.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

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.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

35. ἤκουσεν Ἰησοῦς א*B omit ὁ before Ἰησοῦς, perhaps rightly; see on 1:29, 50.

When Jesus heard of the repulse of the man by the Pharisees, after his courageous utterances, He sought him out. With εὑρὼν αὐτόν cf. 1:43, 5:14.

σὺ πιστεύεις εἰς τὸν υἱὸν τοῦ ἀνθρώπου; The form of the question presupposes an affirmative reply, “Thou, at least, believest in the Son of Man?” The man’s simplicity and constancy, in the presence of those whom he had good reason to fear, show Jesus that he is already on the way to become a disciple. Not only did he assert before the Pharisees that his Healer must have a Divine mission (παρὰ θεοῦ, v. 33), but his faith was beginning to go deeper. He was on the point of believing in (see on 1:12 for the force of πιστεύειν εἰς … and cf. 4:39) the Son of Man (see Introd., p. cxxxi). This is the criterion of Christian discipleship which was placed before him.

We follow אBDW and Syr. sin. in reading τὸν υἱὸν τοῦ ἀνθρώπου But ALΘ and most vss. read τὸν υἱὸν τοῦ θεοῦ, which is the usual title in Jn. when confession of faith is in question. See, e.g., 1:34, 49, 11:27; and cf. Mat 16:16. According to 20:31, the purpose of the Fourth Gospel is that readers may believe that “Jesus is the Christ, the Son of God.” But if “the Son of God” were the original reading here, it is surprising that scribes should have altered it to “the Son of Man,” which does not appear in any of the other confessions of faith; while the change from the unusual “Son of Man” to “Son of God,” the usual title in similar contexts, is easily explicable (see 6:69 for a similar alteration by scribes). Further, v. 36 shows that the would-be disciple did not understand who was meant by “the Son of Man” or that Jesus was claiming such a title for Himself. As we have seen (1:49), the Messiah was popularly designated “the Son of God,” but “the Son of Man” was not a recognised Messianic title (see Introd., p. cxxx). The man to whom Jesus spoke was evidently puzzled (cf. 12:34).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Said unto him. Omit unto him.

Dost thou believe [συ πιστευεις] ? 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.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.