Purpose & Opportunity in Suffering (9:1-12)

Aaron Sturgill

Sermon • Submitted 5 years ago

John 9:1–12

Suffering

Healed Blind Man

Jesus finds the blind man and calls himself the good shepherd

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Introduction. When suffering occurs what is your initial thought? Amid sickness do you ever wonder what you did that resulted in God allowing your sickness? When suffering of any kind entered your life did you question what you must have done to deserve it? Or, maybe you didn’t think you deserved it and questioned whether God cared about you or was unjust in allowing your suffering.

Jesus Heals a Man Born Blind | Message 42 | | Sept 22, 2019

When hurricane Katrina hit New Orleans did you think it was the wrath of God on an unrighteous people? Alabama state senator, Hank Erwin posited in an interview on the “Hannity & Colmes” show that “the damage done by Katrina was God’s wrath on a sinful coast.”[1]

Do we have cancer because of our sin?

Do mother’s miscarry babies because a parent was sinful?

Is Teddi wrestling with neck pain because of her sin?

Is Dennis struggling with back pain because of his sin?

While we may theologically know better, we often conclude (if not question) that suffering is the direct result of God’s judgment on sin.

In this story about a “Man Born Blind” we will vividly see that suffering may be in no way connected to the individual’s sin or even his faith. In fact (Purpose Statement) our suffering may be motivated by God’s desire to be glorified through us. Before we consider this any further, we need to grab a hold of the broader context.

Broad Context

Shortly after chapter 8. Chapter 8 ends with the Jews picking “up stones to throw at him, but Jesus hid himself and went out of the temple” (). John writes, in the first verse of chapter 9 that Jesus “passed by, he saw a man blind from birth” (). Are we to conclude that Jesus fled the temple in order to escape a stoning only to get to the temple gates and pause to heal a blind man? Is it possible this event took place sometime later?

There seems to be a clear indication that this miracle took place at least the same day. Likely, the events of chapter 8 took place on the 8th day of the festival, which would have been the Sabbath. Chapter 9 also indicates that the Jews were upset with Jesus for healing this blind man on the Sabbath. Therefore, Jesus interaction in the temple on the 8th day of the Feast appears to be the same day that he heals the blind man. John offers no indication that much time elapsed between these two events.

The most likely scenario, Jesus evades being captured in the temple by those who want to stone Him (8:59). As he is leaving the temple, He stops to heal this man born blind.

If this is the case, this may be why Jesus does immediately heal the man but instead sends the man to the pool of Siloam.[2] A healing right then and right there would have stirred up even more trouble. By sending the man away to the pool, the man would not know who healed him. As well the hostile Jewish accusers would remain at a distance from the event.

Chapter 10 potentially part of conversation. We won’t dwell long on this contextual question, but many question whether the conversation in chapter 9 extends into chapter 10 or whether chapter 10 introduces a new conversation a couple of months later. (1) In our Bibles, Jesus’ conversation with the Pharisees appears to flow right into chapter 10. In verses 21 of chapter 10, the theme of Jesus being possessed by a demon and the healing of the blind man are mentioned which seem to indicate the previous verses are part of chapter 9’s discussion. In addition to these thematic reasons, John offers a chronological marker in 10:22, “At that time the Feast of Dedication.” The Feast of Dedication (Nov or Dec) would have followed the Feast of Tabernacles (Sept) by a couple of months. (2) On the other hand, the theme of Jesus being a good shepherd (10:1-18) continues into the later part of chapter 10 which may indicate that all of chapter 10 occurs during the time of the Feast of Dedication.

Certainty in this discussion offers little practicality to the reader.

Chapter 9 is one interaction (one play with 8 scenes). Certainly, the events surrounding the healing of the blind man in chapter 9 concludes Jesus interaction in Jerusalem during the time of the Feast of Tabernacles. The apostle John summarizes the events during the Feast of Tabernacles in chapters 7-9. However, the events of chapter 9 offer one dynamic play that consists of 8 different scenes.

Disciples ask Jesus about man born blind (MBB) (9:1-5)

Jesus heals the MBB (9:6-7).

The MBB is questioned by his neighbors (9:8-12).

Pharisees 1st inquisition of MBB (9:13-17).

Pharisees interrogate MBB’s parents (9:18-23).

Pharisees 2nd inquisition of MBB (9:24-34).

Jesus reveals himself to the MBB (9:35-39).

Jesus accuses Pharisees of blindness (9:40-41).

Overview of next few messages.

1. Interaction with disciples over the purpose of suffering.

2. Contrast between believers and unbelievers, a contrast between the faith of the MBB and everyone else (parents, neighbors, and Pharisees).

3. Potentially, consider the brief interaction and effectual draw of Jesus and the MBB.

Purpose & Opportunity in Suffering

A sketch of the man born blind.

1. Primarily ignored. Many blind beggars would have claimed some public corner or entryway. This blind man did not beg alone. He likely would have been offered about as much attention as the men who beg for money on our street corners in our busy cities. What attention do you show them? What emotions do you feel for them? How much thought do you extend to them? Do we not typically try to rush by and act like we didn’t see?

2. Assumed to be guilty. The disciples’ response offers evidence to the fact that this man was assumed to be guilty in some way. They assumed that either he or his parents had done something wrong. They believed in prenatal sin. Sin could be committed prior to birth and the sinner could be righteously condemned throughout their lives.

Hall. This was a common belief in Judaism; the rabbis used to prove there was no death without sin, and to prove there was no punishment without guilt. . . . Midrash Rabbah on Song of Songs 1:41 states that when a pregnant woman worships in a heathen temple the fetus also commits idolatry. This is only one example of how, in rabbinic Jewish thought, an unborn child was capable of sinning.[3]

Vincent’s Word Studies. It was a common Jewish view that the merits or demerits of the parents would appear in the children, and that the thoughts of a mother might affect the moral state of her unborn offspring. The apostasy of one of the greatest Rabbis had, in popular belief, been caused by the sinful delight of his mother in passing through an idol grove.[4]

Others believed that spirits roamed the earth prior to being placed in a body. If the spirit sinned prior to this union, the person could be judged with physical ailments due to the sin of their spirit.

If the sin wasn’t the blind man’s it must have been his parents. Old Testament passages, if understood incorrectly, might lead one to believe this. God told the people of Israel that if they bowed down to idols, he would visit “the iniquity of the fathers on the children to the third and the fourth generation of those who hate me” ().

Borchert. In so doing, the disciples joined the long cadre of miserable friends who like those in another biblical story sought to comfort the unfortunate Job. Actually, those colleagues added to Job’s terrible plight (e.g., ). In assigning blame, the friends there in fact stood over against the suffering of Job and perched themselves on the pinnacle of self-righteousness.[5]

3. Likely placed outside the temple. The temple had broad colonnades that would have offered a natural place for beggars to settle. As well the people that were coming to the temple may have been more prone to give and show mercy due to their awareness of sin and the need to worship and sacrifice.

4. The Absence of Initial Faith. Most often faith accompanied a healing. In this case no faith is exhibited prior to the healing, and there is much debate as to whether there was any immediately following the interaction with Jesus. Some have rejected any sense of faith on the blind man’s part. They argue that he had to wash off his face, therefore going to the pool is not a step of faith but of necessity. He needed to clean himself.

While that may be true, he didn’t need to go from the temple to the southern part of Jerusalem to clean himself. He could have washed off most of the mud right then. He for sure could have found a little bit of water to wash his eyes much closer than the pool of Siloam. His faith is seen in the fact that he does what Jesus tells him to do. He goes out of his way, down to the pool which would have been a bit of effort for anyone especially a blind man.

Even if going to the pool didn’t exhibit faith, his faith is clearly seen later in the story as he addresses the religious leaders.

5. The blind beggar is used as an object lesson in the story. There was a lesson that needed to be learned by the disciples and this man was used to display that lesson. (1) Don’t overlook people but instead minister to them. (2) More importantly, the blind man was an example of Jesus coming and giving sight to those who cannot see. Jesus contrast the blind man and the spiritual leaders who believe they have sight but are truly spiritually blind. Jesus said, “For judgment I came into this world, so that those who do not see may see, and that those who see may become blind" ().

6. Blind man’s perspective. A group of men are walking towards him, and he hears them stop. This could be positive. The blind man’s guilt is brought into question by one of these men. He has probably heard this discussion many times before. A group of disciples ask a Rabbi. This may be good, but the point of their discussion brings him no peace.

The first note of encouragement comes as their Rabbi says, “It was neither that this man sinned, nor his parents; but it was so that the works of God might be displayed in him.” This is a new response.

But then, he hears the man spit. The blind man can’t see what happened but obviously he missed. I’m sure he had been spat on before.

The blind man hears some stirrings and suddenly, feels a glob of mud placed on his eyes. Now that is simply annoying. We can only speculate as to any conversation Jesus had with the man prior to spreading mud on his face. Maybe Jesus explained what he was doing. Maybe he didn’t. Maybe the man was used to people trying ointments and salves to heal him. Maybe he wasn’t. Either way, the blind man is likely averse to getting mud spread on his face.

Then the Rabbi tells him to go wash it off at the pool of Siloam. “I wouldn’t have had to wash it off if you wouldn’t have smeared mud on my face.” Remember, at this point, the man born blind has yet to see Jesus.

The man winds his way through the streets of Jerusalem on his way to the pool of Siloam. Maybe he makes the journey with the help of a friend, maybe he feels his way to the pool. Maybe he senses just a bit of hope, but I imagine he has very little after this long being blind. He does go to the pool though. He doesn’t ignore Jesus’ command and find some water elsewhere, closer.

7. Unlike any other healing of the blind. One of the most prominent healings in the gospels is healing the blind. Of the other incidents of healing blind people, none of them have a similar feel to them as this incident. In all the rest, the blind immediately see. As well, the healing usually accompanies faith either on the part of the blind person themselves or those close to the person.[6]

The blind man does not see Jesus until quite a bit later. He can honestly claim that He doesn’t know where Jesus went. He couldn’t see until Jesus had already left him. The reason for this may be that Jesus desired to distance himself from the actual miracle so as not to bring more hostility at this point.

The man as well never asks to be healed. Some have humorously called this the Calvinistic healing. The man didn’t know Jesus was there, didn’t ask to be healed, and had not shown any faith prior to his interaction with Jesus.

Jesus’ interaction with his disciples.

1. Their Contrasting Views of the Man. (Disciples) They saw the man and wondered how he got that way. Can you imagine having this type of conversation right in front of the person being discussed? These disciples, after having been stopped by Jesus, look at this man and have a public discussion about his guilt. As we have already said, the assumption was that he was guilty, they just weren’t sure how. (Jesus) Jesus, in contrast to the disciples, sees a broken man that needs help. Jesus saw the man and wondered what He could do for him.

2. Their Contrasting Views of the Situation. (Disiples) They saw an opportunity for a case study. (Jesus) Jesus saw an opportunity for ministry. “We must work the works of Him who sent Me as long as it is day; night is coming when no A one can work.”

Jesus is emphasizing the importance of making good use of time. He obviously is speaking of His impending death and the darkness that will come to Israel when the light of the world, their Messiah leaves, but of a more timeless nature, there is only so much time that each of us has to minister. Let’s not waste it, but instead make good use of our time. Instead of discussing the theology of sinners, let’s minister to sinners.

Before moving on, do these disciples learn their lesson? They do. Luke unfolds a story in the book of Acts in which Peter and John are “going up to the temple at the ninth hour” and a lame man “was being carried along” in order to beg at the temple. Peter and John don’t discuss the sin of this man. They do however say, “I do not possess silver and gold, but what I do have I give to you: In the name of Jesus Christ the Nazarene-- walk!” As a result, the man is seen “walking and praising God,” and the people are “filled with wonder and amazement” ().

Application

Acknowledge the varied purpose of physical sickness. (1) Some sufferings are corrective. Paul informs the Corinthians that he delivered the sexually immoral man to Satan “so that his spirit may be saved in the day of the Lord Jesus” (). As well, Paul acknowledges, later in 1 Corinthians, that some were sick because of their inappropriate observance of the Lord’s Supper ().

(2) Some sufferings are formative. Paul acknowledges that he was given a thorn in the flesh in order to keep him “from becoming conceited” ().

(3) Some sufferings are for God’s glory. Jesus tells his disciples that Lazarus’ death, although it would not end in death, was “so that the Son of God may be glorified through it” (). Jesus’ tells Peter that his own death would be for the glory of God (). And for an Old Testament example, remember that all of Joseph’s suffering, while man meant evil, “God meant it for good, to bring it about that many people should be kept alive” ().

Boice. This means—let us state it frankly—that God had allowed the man to be born blind so that at this particular moment in his earthly life Jesus might come upon him and cure him and that, as a result, God might receive glory.[7]

Would God permit a man to be struck with total blindness throughout the better part of his life so that in God’s own time he might become the object of a miracle performed by the Lord Jesus Christ? Would God permit a child of his to die, bringing suffering not only upon himself but also upon his sisters who mourned for him, just so God could be glorified? In the light of the Word of God we answer not only that God would do such things but that he has done them and, indeed, continues to do them in order that he might bring victory for himself and all believers in that great and invisible war between the powers of good and of evil.[8]

Minister to others with the time available. Jesus could have rightly justified that this may not have been the best time to stop and heal someone. Afterall, he had just escaped a stoning. Instead of thinking of himself and his safety in this moment, he acknowledges an opportunity to serve, not only the blind man, but as well his disciples. The blind man needed sight. His disciples needed correction for their inaccurate thinking.

For you are all children of light, children of the day. We are not of the night or of the darkness. So then let us not sleep, as others do, but let us keep awake and be sober. For those who sleep, sleep at night, and those who get drunk, are drunk at night. But since we belong to the day, let us be sober, having put on the breastplate of faith and love, and for a helmet the hope of salvation. For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for us so that whether we are awake or asleep we might live with him. Therefore encourage one another and build one another up, just as you are doing. ().

[1] “Was Hurricane Katrina ‘God’s Wrath’ on a Sinful Coast?” Article. Fox News, March 25, 2015. https://www.foxnews.com/story/was-hurricane-katrina-gods-wrath-on-a-sinful-coast. Accessed September 20, 2019.

[2] The Significance of the Pool of Siloam. Siloam was a pool on the south side of Jerusalem. It was fed by the Gihon Springs up on the temple mount. Hezekiah had built this pool so that if the city was under a siege, this pool would offer a water supply. This pool meant ‘sent’. From the temple hill the water was sent to the pool of Siloam. From the temple of God, water was sent down the mountain to the pool. No wonder many people believed this water to be effective for purification. It was water sent from the temple of God. I can’t imagine that it is only coincidence that Jesus was the water of life sent down to earth from throne of God. This blind man would receive physical sight when he washed in this water sent from the temple of God and he would receive spiritual sight when he washed in the water sent from Heaven – Jesus Christ.

[3] W. Hall Harris, “The Gospel of John: Introduction and Commentary” (The Biblical Studies Foundation, 2001), 103, https://bible.org/series/commentary-gospel-john.

[4] Marvin Richardson Vincent, Word Studies in the New Testament, vol. 2 (New York: Charles Scribner’s Sons, 1887), 181.

[5] Gerald L. Borchert, The New American Commentary Volume 25A - (Holman Reference, 1996), 313.

[6] Then a demon-oppressed man who was blind and mute was brought to him, and he healed him, so that the man spoke and saw. ().

And they came to Bethsaida. And some people brought to him a blind man and begged him to touch him. And he took the blind man by the hand and led him out of the village, and when he had spit on his eyes and laid his hands on him, he asked him, “Do you see anything?” And he looked up and said, “I see people, but they look like trees, walking.” Then Jesus laid his hands on his eyes again; and he opened his eyes, his sight was restored, and he saw everything clearly. ().

And Jesus stopped and said, “Call him.” And they called the blind man, saying to him, “Take heart. Get up; he is calling you.” And throwing off his cloak, he sprang up and came to Jesus. And Jesus said to him, “What do you want me to do for you?” And the blind man said to him, “Rabbi, let me recover my sight.” And Jesus said to him, “Go your way; your faith has made you well.” And immediately he recovered his sight and followed him on the way. ().

In that hour he healed many people of diseases and plagues and evil spirits, and on many who were blind he bestowed sight. ().

[7] James Montgomery Boice, The Gospel of John: Those Who Received Him (), Logos, vol. 3 (Grand Rapids: Baker Books, 2005), 689.

[8] Ibid. 692.

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