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John 9:37

in John 9

“You have already seen Him,” Jesus answered. “He is the One speaking with you.”

BSB

The same verse in ASV and KJV ▾

ASV

Jesus said unto him, Thou hast both seen him, and he it is that speaketh with thee.

KJV

And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee.

This verse in John 9

Commentary

15 notes on this verse
Being asked upon whom it was proper to believe, Jesus points to Himself, and not simply by saying "It is I," but by saying that the Person Whom the other was looking at and by Whom he was being addressed, was the Son of God; in every way consulting beforehand our advantage, and in divers manners constructing aids towards a faith both free from error and unperverted, lest while thinking ourselves pious we might fall into the meshes of the net of the devil, by foolishly turning aside from the truth of the mystery.

This site's exposition

Do you believe in the Son of Man

on John 9:35-38

The synagogue throws him out, and Jesus comes to him with a question about the Son of Man. Jesus answers in the language of sight, you have already seen Him, to eyes opened that morning. He says Lord, I believe, then worships Jesus.

This site's exposition

He is the One speaking with you

Cyril notes that Jesus names Himself by the two things the man can now use, the face he sees and the voice he hears. Cyril says the aim was a faith free from error. Wesley admires a man so sharp in argument and yet so teachable.

The record, by era

The Church Fathers2 voices

A commentator

John Chrysostom

Homily on the Gospel of John 59 · Written before 407.

proposed

"Jesus saith unto him, Thou hast both seen Him, and it is He that talketh with thee." He said not "I am He," but as yet in an intermediate and reserved manner, "Thou hast both seen Him." This was still uncertain; therefore He addeth more clearly, "It is He that talketh with thee."

A commentator

John Chrysostom

Catena Aurea by Aquinas · Written before 407.

proposed

(Hom. lix. 1) But the blind man did not yet know Christ, for before he went to Christ he was blind, and after his cure, he was taken hold of by the Jews: He answered and said, Who is He, Lord, that I might believe on Him? The speech this of a longing and enquiring mind. He knows not who He is for whom he had contended so much; a proof to thee of his love of truth. The Lord however says not to him, I am He who healed thee; but uses a middle way of speaking, Thou hast both seen Him.

The Medieval Church3 voices

A commentator

Theophylact of Ohrid

Catena Aurea by Aquinas · Written before 1107.

proposed

This He says to remind him of his cure, which had given him the power to see. And observe, He that speaks is born of Mary, and the Son is the Son of God, not two different Persons, according to the error of Nestorius: And it is He that talketh with thee.

A commentator

Theophylact of Ohrid

Commentary on John · Written before 1107.

proposed

Jesus answers: "He is the One whom you have seen and who is speaking with you." He did not say "It is I who healed you, who told you: go, wash," but speaks first in a veiled and unclear way, "you have seen Him," and …

A commentator

Bonaventure

Commentary on John, Chapter 9 · Written in the 13th century.

proposed

Jesus said to him: You have both seen Him, and it is He who speaks with you. You have seen Him, through the miraculous work: He speaks with you, through wondrous instruction: above in chapter eight, "I am the Beginning, who also speak to you." …
7 more voices on this verse

The Medieval Church1 voice

A commentator

Thomas Aquinas

Commentary on John · Written before 1274.

proposed

1357 Because, as we read in Wisdom (6:16), "She," that is, Wisdom, "goes about seeking those worthy of her," Christ reveals himself to the man born blind, who desired her, when he says, You have seen him, and it is he who speaks to you. …

The Puritans and the Awakening2 voices

A commentator

John Wesley

1703–1791

Explanatory Notes upon the New Testament (1755)

Lord, I believe - 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!
And Jesus said unto him,....

The Nineteenth Century4 voices

We see in these verses how much wiser the poor sometimes are than the rich. The man whom our Lord healed of his blindness was evidently a person of very humble condition. It is written that he was one who "sat and begged." (See v. 8.) Yet he saw things which the proud rulers of the Jews could not see, and would not receive. He saw in our Lord's miracle an unanswerable proof of our Lord's divine commission. "If this Man were not of God," he cries, "He could do nothing."
We see in these verses how much wiser the poor sometimes are than the rich. The man whom our Lord healed of his blindness was evidently a person of very humble condition. It is written that he was one who "sat and begged." (See v. 8.) Yet he saw things which the proud rulers of the Jews could not see, and would not receive. He saw in our Lord's miracle an unanswerable proof of our Lord's divine commission. "If this Man were not of God," he cries, "He could do nothing." In fact, from the day of his cure his position was completely altered. He had eyes, and the Pharisees were blind. The same thing may be seen in other places of Scripture. The servants of Pharaoh saw "the finger of God" in the plagues of Egypt, when their master's heart was hardened. The servants of Naaman saw the wisdom of Elisha's advice, when their master was turning away in a rage. The high, the great, and the noble are often the last to learn spiritual lessons. Their possessions and their position often blind the eyes of their understanding, and keep them back from the kingdom of God. It is written that "not many wise men after the flesh, not many mighty, not many noble, are called." (1 Cor. 1:26.) The Christian poor man never need be ashamed of his poverty. It is a sin to be proud, and worldly-minded, and unbelieving; but it is no sin to be poor. The very riches which many long to possess are often veils over the eyes of men's souls, and prevent their seeing Christ. The teaching of the Holy Spirit is more frequently to be seen among men of low degree than among men of rank and education. The words of our Lord are continually proved most true, "How hard it is for rich people to get into the Kingdom of God!" "You have hid these things from the wise and prudent, and have revealed them unto babes." (Mark 10:23; Matt. 11:25.)
LAST Sabbath morning [Sermon #1683, Volume 28—The Great Cross-Bearer and His Followers] I spoke to you concerning one who was forced into the King's service. That was Simon, the Cyre-nian, who was compelled to bear Christ's Cross. He was not a volunteer, but a pressed man, yet, I think that after he had been forced to bear the Cross, he willingly carried it and I hope that he, afterwards, became a faithful follower of the Lord Jesus Christ.
LAST Sabbath morning [Sermon #1683, Volume 28—The Great Cross-Bearer and His Followers] I spoke to you concerning one who was forced into the King's service. That was Simon, the Cyre-nian, who was compelled to bear Christ's Cross. He was not a volunteer, but a pressed man, yet, I think that after he had been forced to bear the Cross, he willingly carried it and I hope that he, afterwards, became a faithful follower of the Lord Jesus Christ. Now, strange to say, here is another pressed man, for I do not think that this man, whose eyes had been opened by Christ, had thought of becoming a Believer in the Son of God until the Lord Jesus found him. Before he had reached that point—indeed, before he knew that the Prophet who had opened his eyes was the Son of God—the Pharisees had cast him out of the synagogue so that he was compelled to bear the cross for Christ although he did not, then, fully know Christ and certainly had not believed upon the Son of God. Yet, in his case, also, it appears that he cheerfully took up the cross which had been, at the first, forcibly laid upon him. It may happen that there are some persons here who are in a similar position—some who have been ridiculed for being Christians even before they are Christians! Some who have been mocked merely because they go to a place of worship, though as yet they have not yielded themselves to Christ. Well, if that is the case with any, seeing that the cross is laid upon their shoulders, I trust that they will not throw it off, but that they will bravely bear it for Christ and freely suffer what, up till now, has seemed to them to be a piece of injustice, for they have been treated as if they were believers in Christ, when really they are not yet on the Lord's side. This man, then, bearing Christ's Cross in a certain way, was cast out of the synagogue. And then Christ found him and blessed him.

How the passage was read

On John 9:1-41

On John 9:1-41

Clay on the Sabbath, and the synagogue door

“He spat on the ground, and made clay of the spittle.” On the tradition's categories of Sabbath labor, kneading is forbidden work (one of the thirty-nine, Mishnah Shabbat 7:2), and mixing spittle with dust to a paste is kneading. Unlike the healings done by a word alone, here Jesus performs a nameable act, on a man blind FROM BIRTH, the definition of a chronic condition that, on the categories, could have waited until sundown. The scene reads as deliberate: the Light of the World (9:5) works on the day of rest precisely to force the question of who He is, and the interrogation that follows splits the Pharisees themselves: “How can a man that is a sinner do such miracles?” (9:16).

The parents fear being “put out of the synagogue” (9:22). Honesty about dating helps here: the formal liturgical measure some scholars connect with that phrase (birkat ha-minim, a synagogue benediction concerning heretics, discussed in the Talmud at Berakhot 28b) took shape at Yavneh after AD 70, and both its date and its original scope are debated among scholars. John narrates real local expulsion in Jesus' years; the entry does not read a later formal ban back into the scene. What the chapter itself gives is sharper than any institution: a man healed, cast out, and found by Jesus at the door: “Lord, I believe.”

This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.

Sources: Mishnah Shabbat 7:2 (kneading among the categories) · Berakhot 28b (Babylonian Talmud, the later benediction; dating debated)

The words behind it

14 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Psalms 25:14

    The LORD confides in those who fear Him, and reveals His covenant to them.

    it leads to

    • John 15:15

      No longer do I call you servants, for a servant does not understand what his master is doing. But I have called you friends, because everything I have learned from My Father I have…

    • John 14:21–23

      Whoever has My commandments and keeps them is the one who loves Me. The one who loves Me will be loved by My Father, and I will love him and reveal Myself to him.”

    • John 7:17

      If anyone desires to do His will, he will know whether My teaching is from God or whether I speak on My own.

    • Ephesians 1:9

      And He has made known to us the mystery of His will according to His good pleasure, which He purposed in Christ

    • 1 Corinthians 2:14

      The natural man does not accept the things that come from the Spirit of God. For they are foolishness to him, and he cannot understand them, because they are spiritually discerned.

  • Through

    John 7:17

    If anyone desires to do His will, he will know whether My teaching is from God or whether I speak on My own.

    it leads to

    • John 8:31–32

      So He said to the Jews who had believed Him, “If you continue in My word, you are truly My disciples.

    • John 8:43

      Why do you not understand what I am saying? It is because you are unable to accept My message.

    • Jeremiah 31:33–34

      “But this is the covenant I will make with the house of Israel after those days, declares the LORD. I will put My law in their minds and inscribe it on their hearts. And…

Where this verse is studied

About John

Nicodemus Visiting Jesus, Henry Ossawa Tanner, 1899. Public domain.
Nicodemus Visiting Jesus, Henry Ossawa Tanner, 1899. Public domain.
This page draws on 13 works. Open the list of works

This page draws on Bonaventure, Commentary on John, Chapter 9; Brooke Foss Westcott, The Gospel according to St. John; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 2667: “A Pressed Man Yielding to Christ” (lightly modernized text, CCEL edition); Cyril of Alexandria, Commentary on the Gospel of John, Book 6; J. C. Ryle, Expository Thoughts on the Gospels, John; J.C. Ryle, Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition); John Chrysostom, Homily on the Gospel of John 59; John Chrysostom, Catena Aurea by Aquinas; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Theophylact of Ohrid, Catena Aurea by Aquinas; Theophylact of Ohrid, Commentary on John and Thomas Aquinas, Commentary on John.