Tuesday, June 19, 2018

"Who sinned?" (John 9:1-41)

"WHO SINNED?" (John 9:1-41)
Dr. Paul Manuel—2018
 
Often times, a particular problem needs a particular solution, one specifically tailored to the task at hand.
A warrant officer was sitting alone in the waiting room of a military hospital before a routine physical exam, but what he really needed was an appointment with the base eye doctor for glasses. Alas, every attempt to schedule something in a reasonable time failed. Just then a general walked into the reception area. The warrant officer snapped to attention, offered a crisp salute, and said, "Good morning, Colonel." "Mister," the general replied, "If you can't tell a two-star general from a colonel, you need glasses." The warrant officer had his appointment with the base eye doctor the next day.
Often times, a particular problem needs a particular solution, one specifically tailored to the task at hand. There are few physicians in First Century Judaism, and only one with the medical expertise to heal a blind man as well as the theological acumen to answer the disciples' question: "Who Sinned?"
 
Wherever Jesus goes in the course of his ministry he encounters people in need, either physically or spiritually, and he demonstrates his unique ability to solve any problem: "The people brought to Jesus all who had various kinds of sickness, and laying his hands on each one, he healed them" (Luke 4:40). As a rabbi, Jesus is responsible for the education of his disciples, and one particular occasion during a visit to Jerusalem provides an opportunity both to heal and to teach.
 
I. Jesus meets the blind man (vv. 1-7).
John 9:1 As he went along, he saw a man blind from birth. 2 His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind?" 3 "Neither this man nor his parents sinned," said Jesus, "but this happened so that the work of God might be displayed in his life. 4 As long as it is day, we must do the work of him who sent me. Night is coming, when no one can work. 5 While I am in the world, I am the light of the world." 6 Having said this, he spit on the ground, made some mud with the saliva, and put it on the man's eyes. 7 "Go," he told him, "wash in the Pool of Siloam" (this word means Sent). So the man went and washed, and came home seeing.
A. The disciples wonder who sinned.
It was a common assumption, and not an unreasonable one, that personal suffering is the result of some indiscretion. As Jesus observed: "Those eighteen who died when the tower in Siloam fell on them—do you think they were more guilty than all the others living in Jerusalem?" (Luke 13:4) But it is not always so, and the prevalence of suffering is attributable to a variety of causes. In this case, for example, it is to give Jesus an opportunity to highlight God's glory by healing the man:
B. The rabbi works for God.
John makes frequent reference to Jesus' divine commission (e.g., the allusion in the very name of the pool—v. 7) and to his divine example:
Whatever the Father does the Son also does. (John 5:19)
I stand with the Father, who sent me. (John 8:16)
I...speak just what the Father has taught me. (John 8:28)
I came from God.... I have not come on my own; but he sent me. (John 8:42)
The various healings that Jesus performs are primarily in support of his ministry and his identity as the messiah.
 
Application: God still performs such miracles today, much as He did in the days of the prophets, but they are not as frequent. When you encounter suffering in your own life (or in another's life), there is often a desire to identify its cause and to treat it (even eliminate it) if possible. But not all suffering links to particular behavior (e.g., lung cancer to smoking). While some suffering, perhaps much suffering, is self-induced, other suffering is the result of living in a fallen universe, and the sole remedy is the resurrection, when "He will wipe every tear from [your] eyes" (Rev 21:4a). Until then the only recourse is patient endurance with God's grace, secure in the knowledge that suffering, all suffering, is temporary. If you attempt to assign a specific cause to suffering without sufficient information, it will result in more frustration than illumination.
 
II. Some know the blind man (vv. 8-12).
John 9:8 His neighbors and those who had formerly seen him begging asked, "Isn't this the same man who used to sit and beg?" 9 Some claimed that he was. Others said, "No, he only looks like him." But he himself insisted, "I am the man." 10 "How then were your eyes opened?" they demanded. 11 He replied, "The man they call Jesus made some mud and put it on my eyes. He told me to go to Siloam and wash. So I went and washed, and then I could see." 12 "Where is this man?" they asked him. "I don't know," he said.
A. He admits to being him.
The sudden healing of a man born blind is an understandable cause of skepticism for many. His own testimony convinces those who already know him (e.g., "his neighbors" v. 8). Others want details about the procedure.
B. He explains how Jesus healed.
The process is different from any other Jesus employs. Most times he just speaks, and the individual's malady vanishes. Even demons depart in obedience to his word. Sometimes he will touch the afflicted, but that is an expression of compassion not a means of rehabilitation. In this instance the mud is hardly medicinal, as if Jesus' saliva or the dirt has curative properties. The blind man's washing is rather proof of faith and obedience—essential requisites— similar to Naaman's washing in the Jordan to cure his leprosy: But knowing the method does not lessen (or clarify) the marvel of what Jesus does when he heals the blind man.
 
Application: Paul considers faith and obedience to be essential qualities for Christians who have a part in his ministry.
Through him and for his name's sake, we received grace and apostleship to call people from among all the Gentiles to the obedience that comes from faith. (Rom 1:5)
To him who is able to establish you by my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery hidden for long ages past, but now revealed and made known through the prophetic writings by the command of the eternal God, so that all nations might believe and obey him. (Rom 16:25-26)
As John Sammis wrote (1887), "Trust and obey, for there's no other way to be happy in Jesus, but to trust and obey." Whether dealing with the miraculous or the mundane, these two elements, faith and obedience, are essential to your relationship with God (Rom 1:5; 16:25-26).
 
III. Pharisees criticize the blind man (vv. 13-17).
John 9:13 They brought to the Pharisees the man who had been blind. 14 Now the day on which Jesus had made the mud and opened the man's eyes was a Sabbath. 15 Therefore the Pharisees also asked him how he had received his sight. "He put mud on my eyes," the man replied, "and I washed, and now I see." 16 Some of the Pharisees said, "This man is not from God, for he does not keep the Sabbath." But others asked, "How can a sinner do such miraculous signs?" So they were divided. 17 Finally they turned again to the blind man, "What have you to say about him? It was your eyes he opened." The man replied, "He is a prophet."
A. They listen to his explanation.
Pharisees are guardians of true religion, so they are often skeptical of how Jews, especially other Pharisees like Jesus, conduct themselves. They might have overlooked the rabbi's extraordinary miracle except that he performed it on the Sabbath, the day God had set aside for rest, which this healing was not, especially as Jesus recommended activities that were not 'restful.'
B. They refuse to believe him.
They reject his explanation, especially as the action originates from a man who should know better, a rabbi! ...But not everyone is convinced that Jesus is wrong. It is difficult to argue with the miracle. As Jesus says: "Even though you do not believe me, believe the miracles" (John 10:38)." "They were divided" (v. 16).
 
Application: You, however, must not be divided. Where would you have come down on this issue? Lest you answer too quickly, keep in mind that the devil will "perform great signs and miracles to deceive even the elect" (Matt 24:24). James warns against being "double-minded" (James 4:8), which means wavering between "two opinions" (1 Kgs 18:21). Be certain who you are and whom you serve, lest you find yourself on the wrong side of history. "There is one God and one mediator between God and men, the man Christ Jesus" (1 Tim 2:5). Your allegiance must be unambiguous and unwavering. It is all for Jesus, or it is all for nothing.
 
IV. Others deny the blind man (vv. 18-23).
John 9:18 The Jews still did not believe that he had been blind and had received his sight until they sent for the man's parents. 19 "Is this your son?" they asked. "Is this the one you say was born blind? How is it that now he can see?" 20 "We know he is our son," the parents answered, "and we know he was born blind. 21 But how he can see now, or who opened his eyes, we don't know. Ask him. He is of age; 14 he will speak for himself." 22 His parents said this because they were afraid of the [Jewish authorities], for already the [Jewish authorities] had decided that anyone who acknowledged that Jesus was the Christ would be put out of the synagogue. 23 That was why his parents said, "He is of age; ask him."
A. They question his parent's veracity.
To their credit, his parents do not deny their son or his former condition, although they do 'pass the buck' on his healing. Perhaps they were not present for the miracle, or they sense a trap and want to avoid it. Either way, his parents are wary of the authorities, and their caution is not without reason.
B. They threaten his parent's security.
Excommunication is a social punishment of great consequence in first century Judaism (more so than today). Rather than risk exclusion from the synagogue, even if only temporarily, the parents refer all further questions to their son.
 
Application: Church discipline is neglected in many congregations today, especially as most communities have multiple churches with little communication between them, making it easier for disgruntled congregants to change churches than to confront and settle problems. Many churches also do not have an established method to handle discipline problems. Consequently, disciplinary issues are never resolved; they are simply ignored. Jesus establishes a procedure for church discipline:
If your brother sins against you, go and show him his fault, just between the two of you. If he listens to you, you have won your brother over. But if he will not listen, take one or two others along, so that 'every matter may be established by the testimony of two or three witnesses.' If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, treat him as you would a pagan or a tax collector. (Matt 18:15-17)
It is better for a church to establish a disciplinary procedure and not need it than to need a disciplinary procedure and not have it.
 
V. Others deny the blind man, again (vv. 24-34).
John 9:24 A second time they summoned the man who had been blind. "Give glory to God," they said. "We know this man is a sinner." 25 He replied, "Whether he is a sinner or not, I don't know. One thing I do know. I was blind but now I see!" 26 Then they asked him, "What did he do to you? How did he open your eyes?" 27 He answered, "I have told you already and you did not listen. Why do you want to hear it again? Do you want to become his disciples, too?" 28 Then they hurled insults at him and said, "You are this fellow's disciple! We are disciples of Moses! 29 We know that God spoke to Moses, but as for this fellow, we don't even know where he comes from." 30 The man answered, "Now that is remarkable! You don't know where he comes from, yet he opened my eyes. 31 We know that God does not listen to sinners.17 He listens to the godly man who does his will. 32 Nobody has ever heard of opening the eyes of a man born blind. 33 If this man were not from God, he could do nothing." 34 To this they replied, "You were steeped in sin at birth; how dare you lecture us!" And they threw him out.
Religious authorities confront the former paralytic in another attempt to resolve the problem his healing has created.
A. They denigrate his actual perception.
....and...
B. They doubt his sincere devotion.
Rather than argue the merits of their version of Sabbath law, these religious leaders attempt to counter Jesus' authority by employing fallacious argumentation.
  • They use ad homonym against the originator of the message (the rabbi):
"We know this man is a sinner.... We don't...know where he comes from." (vv. 24,29)
  • They use ad homonym against the conveyor of the message (the paralytic):
"You are this fellow's disciple! ...You were steeped in sin at birth." (vv. 28, 34)
These attempts at character assassination fail in light of the obvious miracle. As the healed man correctly notes, "I was blind but now I see! [and] If this man were not from God, he could do nothing." (vv. 25, 34) He also places the burden of proof back on his inquisitors: "You don't know where he comes from, yet he opened my eyes" (v. 30). The man thereby counters their argument and exposes a significant gap in their knowledge base, between what these religious authorities claim to know and what they actually do know.
 
Application: In opportunities to communicate your faith, be careful not to undermine your efforts by employing fallacious argumentation. Your testimony should be an honest account of your own experience with God, and the gospel should be a simple presentation of His plan. Be careful not to give your listener the false idea either that the Christian life is trouble-free or that sin is not a real struggle. Every potential believer must be willing to count (i.e., pay) the potential cost of living for God. Nevertheless, however substantial the price of living now for God may be, it is more than offset by the wonderful prospect of life eternal with God. The life to come is also better than anyone can imagine. As it is written: "No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him" (1 Cor 2:9).
 
VI. Jesus meets with them all (vv. 35-41).
John 9:35 Jesus heard that they had thrown him out, and when he found him, he said, "Do you believe in the Son of Man?" 36 "Who is he, sir?" the man asked. "Tell me so that I may believe in him." 37 Jesus said, "You have now seen him; in fact, he is the one speaking with you." 38 Then the man said, "Lord, I believe," and he worshiped him.,, 39 Jesus said, "For judgment I have come into this world, so that the blind will see and those who see will become blind." 40 Some Pharisees who were with him heard him say this and asked, "What? Are we blind too?" 41 Jesus said, "If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains.
Although the parents do not experience banning from the synagogue, the former paralytic does ("thrown out" v. 35). Despite this setback, he refuses to deny Jesus, even though he has not yet met his benefactor. The man was apparently aware of the debate that followed his healing, even if he did not know the parties involved.
A. He confirms his true identity.
At last Jesus identifies himself, and the former paralytic responds with faith: "Lord, I believe" (v. 38). Jesus is not accommodating to the religious leaders, though, whom he censures for their obduracy.
B. He condemns their extreme insensitivity.
As religious leaders they should know better, but they do not.- They are "blind" guides (v. 39), unable to lead themselves or others, although that is what they purport to do. Consequently, they are "guilty of sin" (v. 41), both their own and of those they lead astray.
 
Application: Some Christians assume their sins affect only them, their iniquity is compartmentalized, a private matter, and any detrimental affects are limited to one person. Such an assumption would be wrong. Despite what you think or wish or attempt, the effects of your sin are rarely so narrowly focused. Its influence on others is almost always greater than you realize, either corrupting their behavior or damaging their lives—and it is worse for those to whom others look for guidance. So James writes, "Not many of you should presume to be teachers... because you know that we who teach will be judged more strictly" (3:1). In other words, God will hold you accountable for your sin as well as for their sin who follow your example. That should be a sobering and terrifying prospect for anyone in an instructional position (e.g., parents).
 
Jesus' healing of the man born blind is a case study in responsibility as it also addresses the disciples' question—"Who Sinned?" Judgment follows all sin, if not immediately then ultimately, and those who sin are liable, for their own sin as well as for the sin of those who follow them. But condemnation for the guilty is not the only result of sin; there is also glory for the Father, especially as He demonstrates the foresight of His healing power in the lives of His people, power to restore and power to redeem.
 
For the Bibliography and Endnotes see the pdf here.

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Relevant and civil comments are welcome. Whether there will be any response depends on whether Dr. Manuel notices them and has the time and inclination to respond or, if not, whether I feel competent to do so.
Jim Skaggs