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Samuel Johnson · Citado em PreceptAustin
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Johnson - Could I point out that of the 33 recorded miracles that Jesus performed, 18 were requested and 15 were initiated on His own. What that means is that it was because of our Lord's compassion and love and mercy and grace that the blind man received his sight. This man was blind. Jesus could have walked right passed him and he would never have known it. Jesus could have withheld His healing power and the man would never had known it. But Jesus stopped and met this man's need. He does the same with us! Of all the handicaps that can curse men and women, blindness must be one of the saddest. Blind from his birth, this man never saw the glory of a sunrise or the elegance of a sunset. He never saw the green of the trees and grass or the blue of the sky. He never saw the snow-cap mountains. He never saw the wonders of animals or the birds flying in the sky. He never saw the face of his mother or dad or the smile of a happy child. He lived his entire life in a state of total darkness. But there is something far worse than physical blindness, and that is spiritual blindness. The truth is that every person who is born, is born spiritually blind. Every one of us need a divine operation, performed by the Great Physician, so that we can see, and see clearly spiritually. The Bible often speaks of those apart from Jesus as being spiritually blind....2 Cor.4:4; John 3:3; Eph. 4:17-19 There is a great Parallel between the physical blind and the spirituality blind. Where is Jesus at this time? In John 8 He was in Jerusalem and clearly He is still there (as His reference to Pool of Siloam in John Jn 9:7 testifies). John
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Johnson wrote the following description of Jesus "He had NO supernatural capabilities whatsoever!…He performed miracles, wonders, and signs, as a man in right relationship to God…not as God." That might not sound so bad at first reading, but it is clearly an assault of the Deity of Jesus Christ! In these last days (2Ti 3:1-4+ and especially 2Ti 3:5+) we need to be men and women who imitate the Acts 17:11+ Bereans! We need to be like those described in Hebrews 5:14+, men and women who are taking in solid teaching, for "solid food is for the mature, who because of practice have their senses trained to discern good and evil." You can mark it down, that if you are not in the Word consistently, and the Word is in you transformationally, then you are an easy mark for false teaching such as Peter described in 2Pe 2:1+ warning that there "will also be false teachers among you, who will secretly introduce (pareisago) destructive heresies, even denying the Master who bought them, bringing swift destruction upon themselves." (cf Jude 1:4+ where "Crept in unawares" is pareisduno) NIDNTT - see page 218 For late Judaism blindness was regarded as God’s punishment for human sin because it prevented study of the Law (cf. SB II 193, 196). “And any judge that takes a bribe and perverts judgment shall not die in old age before his eyes wax dim” (Peah 8:9). The benediction on seeing a blind man was “Blessed be the truthful Judge,” which implies that the blindness was a just judgment by God either on the man’s own sins, or on those of his parents working themselves out in their children (cf. Jn. 9:2; Exod. 20:5; Deut. 5:9; See R. Bultmann, The Gospel of John, 1971, 330 ff.). Precedent for this was sought in Deut. 28:15ff. The Qumran community excluded the blind and others with physical defects from their membership (cf. 1QSa 2:5 ff.; 1QM 7:4 f.). This is probably based on Lev. 21:18ff., though the official justification of the rule is that “the angels of holiness are with their congregation.” Steven
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Johnson - Sometimes the clothes worn by blind people identifies them as a blind person. That was especially true during Jesus' day. You will remember that Blind Bartimaeus removed his coat when he received his sight. That coat may have marked him as a blind man. -Today, special dark glasses may mark one as a blind person, or a specially marked cane or a seeing eye dog. If you looked into the eyes of a blind person, his eyes would indicate that he was blind. As an application of this truth, a Christian notes recognizable features when he sees one who is spiritually blind. -The lost person does not see on a spiritual plane. They hate the Christ of the Scriptures. In their darken state, they abhor the mention of Jesus in public prayers; they tear down the manger scenes and try to get prayer removed from schools. The ACLU is made up of Pharisaical folks like those in Jesus' day. Until their spiritual eyes are opened, they will still refuse to believe. Only Jesus can give spiritual sight. ILLUSTRATION - I once heard comedian Bill Cosby tell how he was staying in the same hotel as the blind singer, Ray Charles. He decided to stop by Ray’s room and say hello. He knocked and then entered as Ray yelled, “Come in.” Cosby walked in the door and heard Ray shaving with an electric razor. There were no lights on and the room was pitch black. Without thinking, Cosby blurted out, “Hey, Ray! Why are you shaving in the dark?” Then it hit him and Cosby thought, “Dumb! Dumb! Dumb!” Ray good-naturedly replied, “I do everything in the dark, brother!” I heard that story decades ago and it has always stuck with me because I’m often like Bill Cosby on that occasion. I forget that unbelievers are spiritually blind and that they live every day in that dark world. And so I relate to them as if they can see. (The Light of the World in Action ) Brian Bell - We were probably 1st introduced to blindness when we were very young, in a very weird Nursery Rhyme called “3 Blind Mice” [now referred to as “The Tale of the 3 visually impaired small domestic rodents!”] Three blind mice, three blind mice. See how they run! See how they run! They all ran after a farmer's wife, Who cut off their tails with a carving knife. Did you ever see such a thing in your life, As three blind mice? Where did this slasher tale come from? Many nursery rhymes started out as social commentary or political cartoons in verse. In this case, the "farmer's wife" was Queen Mary I of England, so called because her estates included a lot of farmland. 1. She was displeased with 3 ratty noblemen, but she didn't dismember them as the rhyme suggests. She simply had them burned at the stake! Blind (5185) tuphlos from tuphlóo = envelop with smoke, be unable to see clearly) can refer to literal blindness (Mt 9:27, 28; 11:5; 12:22; Lk 7:21, 22; Jn 9:1, 2, 3.; Acts 13:11 Lv 19:14; Job 29:15) but more often is used to describe spiritual blindness. Figuratively then tuphlos picture one's mind as blind, ignorant, stupid, slow of understanding, being unable to understand, incapable of comprehending (see Mt 15:14; 23:16, 17, 19, 24, 26; Lk 4:18; Jn 9:39,40,41; Ro 2:19; 2Pe 1:9; Rev 3:17; Isa 42:16,18,19; 43:8) This sense speaks of both mental and spiritual blindness, often the result of self-deception so that one is unable to understand (spiritual truth). The Greek writers used tuphlos to describe those who were "mentally blind". Tuphlos is clearly the key word in John 9 - Jn. 9:1; Jn. 9:2; Jn. 9:13; Jn. 9:17; Jn. 9:18; Jn. 9:19; Jn. 9:20; Jn. 9:24; Jn. 9:25; Jn. 9:32; Jn. 9:39; Jn. 9:40; Jn. 9:41; Jn. 10:21; Jn. 11:37 Blind, Blindness - Dictionary of Biblical Imagery, see page 370 - Some of the most vivid pictures of the Bible center on blindness, including the Sodomites’ groping about Lot’s house, the dim-eyed Isaac tricked by his son, Samson’s eyes gouged out, a troupe of blinded Syrian warriors being led from their intended destination to Samaria, the drama of the man born blind healed by Jesus to the consternation of the Pharisees, the blind beggars who cried out pathetically to Jesus as he passed by and the temporary blindness of Paul at his conversion. The characters in the Bible who are physically blind are a moving spectacle of human misfortune. However, in a spiritual sense, blindness is congenital for all humans, who inherit the tendency simply by virtue of belonging to the human race. In both physical and spiritual instances, blindness is an image of terror, helplessness and despair unless reversed by God’s miraculous intervention. The physical blindness referred to in the Bible is either congenital (Jn 9:1) or acquired. In a region of dust and bright sunlight, ophthalmic diseases were common, as attested by the frequency with which blindness is referred to in Scripture (Lev 19:14; Job 29:15; Mt 9:27; Lk 14:13). Blindness is one of the several disabilities that prevented someone born into a priestly family from exercising his ministry (Lev 21:18); and although blind people deserve special consideration according to the law (Lev 19:14), blindness could be a synonym for weakness and helplessness (2 Sam 5:6; Is 59:10; Lam 4:14). Blinding is a punishment for wrongdoing in neighboring nations (2 Kings 25:7), but never in Israel. On occasion, in order to promote his own purposes, God temporarily blinds individuals or groups of people, either totally or in regard to something they attempt to see (Gen 19:11; 2 Kings 6:18; Acts 9:9; 13:11). Physical blindness is regarded by some of Jesus’ contemporaries as evidence of divine punishment, something Jesus strongly denies (Jn 9:1–3). Figuratively, blindness refers to an inability to recognize the truth, usually a culpable condition. As such, it describes judges whose judgment is perverted because of bribes (Ex 23:8; Deut 16:19; Job 9:24), idolaters whose worship is illogical as well as wrong (Is 44:9–10) and people who simply do not want to know (Is 43:8). Such blindness to the truth and mental confusion could actually be the result of God’s judgment on those who did not want to admit the truth and who therefore forfeit the ability to perceive it at their cost (Deut 28:28–29; Is 6:9–10; 29:9–10). This is true of the Israelites, both leaders (Is 56:10) and followers (Is 42:18–19). Only God in his mercy can reverse this condition (Is 29:18; 35:5; 42:16). Paul describes gradual blindness when he writes of those whose “foolish hearts were darkened” (Rom 1:21). In another vein he talks of seeing poorly now in contrast to seeing perfectly in the life to come (1 Cor 13:12). The imagery of sight and blindness is especially prominent in the account of Jesus’ earthly ministry. The high incidence of physical blindness in the world of the Gospels is attested by the frequency with which Jesus performed miracles of giving sight to the blind. It is, in fact, one of the most vivid signs of Jesus’ supernatural power. Spiritual blindness is no less prominent in the Gospels. Jesus described the religious leaders and teachers of his own generation in terms of blindness (Mt 15:14; 23:16–17, 19, 24, 26). The irony of their situation is that in their spiritual ignorance they assumed that they understand perfectly. Jesus remedied spiritual as well as physical blindness (Mt 13:17; Jn 9:39). Those who rejected Jesus’ words came under a judgment similar to that of Israel-a state of permanent blindness (Jn 12:40; cf. Rom 11:7–10). Although metaphorically blindness may describe mere ignorance (Rom 2:19), it usually carries the overtones of an unwillingness to face up to the truth (Jas 1:23–24); and in the case of those who do not believe in Christ, this is the work of Satan (2 Cor 4:4). As such it requires a miracle in order to become aware of the significance of Christ. Similarly, Christian believers who revert to their pre-Christian ways are described as blind, not perceiving the contradiction expressed in their behavior (2 Pet 1:9; 1 Jn 2:11). Blindness describes the fact that they are unaware of the gravity of their condition (Rev 3:17). See also DEAF, DEAFNESS; DISEASE AND HEALING; MAIMED, HALT AND BLIND. Adrian Rogers (p 609) tells the story of a miracle - I have a precious friend. Her name is Marilyn Ford. He is married to another one of my dear friends, A. C. Ford, and they labor here in our city as associate pastor and wife of the wonderful Broadmoor Baptist Church. What many people don’t know about Marilyn is the miracle that God gave her. Marilyn became blind with a progressive, degenerative disease in her eyes. And as a young lady she had to go to the school for the blind, had to learn to tap with a cane, had to learn to live by her senses other than her sense of sight. When she went off to Tennessee Temple School, she had to take her tape recorder to class because she could not take the notes as others could take the notes. She met this fine, young man, A. C. Ford, and they were married, and God gave them a precious child that she’d not seen with her physical eyes. She carried on her ministry as a pastor’s wife over in Arkansas doing as best she could and they could with those sightless eyes. One night late at night after they’d been out, they came in. They’d prayed many times to ask God to give Marilyn her sight back. But on this particular night they had come in from a long journey. They were tired. That night, her husband, A. C. Ford, decided one more time that he would pray and ask God to heal those blind eyes. He kneeled beside the bed and he said, “Oh God, we accept Your will, whatever it is, but, God, we know that You have the power to heal Marilyn. Lord, that You could open those eyes of her. And, Lord, by Your grace, through Your power, for Your glory, heal Marilyn.” And when he had said those words, Marilyn said, “A. C., I can see!” He said, “What?” She said, “I can see!” He said, “Do you mean it?” She said, “Yes, A. C. I can see!” And she said, “I can see you, and you need a shave.” He ran and got a newspaper and said – it had been a long time since she had read. He said, “Can you read the headlines?” She said, “A.C., I can read the fine print,” and she read it to him. They didn’t know what to do. Afraid to go to sleep, afraid when they waked up it would not still be so. They felt like they wanted to run up and down outside in the community and shout and wake the neighborhood, that God had done such a miracle. That story is written in a very wonderful book. I think you may get a copy in our bookstore if you want, “These Blind Eyes Now See.” (BORROW THIS BOOK) And I have talked and fellowshipped with this couple so many times. And beyond the shadow of any doubt, God instantaneously, wonderfully, miraculously performed a miracle and opened those blind eyes to prove that He is still the God of might and the God of miracle. But, my dear friend, a greater miracle than that is the miracle of the salvation of a soul when God opens spiritually blinded eyes to see Jesus, the light of the world. Norman Geisler - JOHN 9:1—Does this verse support the doctrine of reincarnation, as the Unity School of Christianity teaches? MISINTERPRETATION: In this passage we read that Jesus healed a man who had been born blind. The Unity School of Christianity teaches that this man was born blind because of the sins he committed in his previous incarnations (Ehrenborg, 77). CORRECTING THE MISINTERPRETATION: Just the opposite is the case. Jesus’ disciples asked him, “Rabbi, who sinned, this man or his parents, that he should be born blind?” (John 9:2 NASB). Jesus answered, “It was neither that this man sinned, nor his parents; but it was in order that the works of God might be displayed in him” (v. 3). If Jesus believed in the law of karma, he wouldn’t have said this; rather he would have said that this man was born blind because of sin committed in a previous life. The disciples who asked Jesus the question did not believe in reincarnation either. The Jewish theologians of that time gave two reasons for birth defects: prenatal sin (before birth, but not before conception) and parental sin. They claimed that when a pregnant woman worshiped in a heathen temple, the fetus committed idolatry as well. They also believed that the sins of the parents were visited upon the children (Exod. 20:5; Ps. 109:14; Isa. 65:6–7). Hence, when they saw this blind man, their assumption was either that his parents had committed some horrendous sin, or perhaps when he was in the womb his mother visited a pagan temple. The New Testament speaks out clearly against reincarnation, affirming that “man is destined to die once, and after that to face judgment” (Heb. 9:27 NIV). For more arguments against reincarnation and karma, see the discussions of Matthew 22:42 and John 3:3. (When Cultists Ask:) QUESTION - Why does God allow the innocent to suffer? ANSWER - There is so much suffering in the world, and it is felt by everyone to one degree or another. Sometimes, people suffer as the direct result of their own poor choices, sinful actions, or willful irresponsibility; in those cases, we see the truth of Proverbs 13:15, “The way of the treacherous is their ruin” (ESV). But what about the victims of the treachery? What about the innocent who suffer? Why would God allow that? It is human nature to try to find a correlation between bad behavior and bad circumstances and, conversely, between good behavior and blessings. The desire to link sin to suffering is so strong that Jesus dealt with the issue at least twice. “As he went along, he saw a man blind from birth. His disciples asked him, ‘Rabbi, who sinned, this man or his parents, that he was born blind?’ ‘Neither this man nor his parents sinned,’ said Jesus” (John 9:1–3). The disciples made the mistake of assuming that the innocent would never suffer and assigned personal guilt to the blind man (or to his parents). Jesus corrected their thinking, saying, “This happened so that the works of God might be displayed in him” (verse 3). The man’s blindness was not the result of personal sin; rather, God had a higher purpose for the suffering. Another time, Jesus commented on the deaths of some people killed in an accident: “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? I tell you, no! But unless you repent, you too will all perish” (Luke 13:4–5). In this case, Jesus again discounted the notion that tragedy and suffering are the result of personal sin. At the same time, Jesus emphasized the fact that we live in a world full of sin and its effects; therefore, everyone must repent. This brings us to the consideration of whether such a thing as “the innocent,” technically speaking, even exists. According to the Bible, “all have sinned and fall short of the glory of God” (Romans 3:23). Therefore, no one is “innocent” in the sense of being sinless. We were all born with a sinful nature, inherited from Adam. And, as we’ve already seen, everyone suffers, regardless of whether or not the suffering can be linked to a specific personal sin. Sin’s effects permeate everything; the world is fallen, and all creation suffers as a result (Romans 8:22). Most heartbreaking of all is the suffering of a child. Children are as close to innocence as we ever see in this world, and for them to suffer is truly tragic. Sometimes, innocent children suffer because of the sin of others: neglect, abuse, drunk driving, etc. In those cases, we can definitely say that the suffering is the result of personal sin (just not theirs), and we learn the lesson that our sin always affects others around us. Other times, innocent children suffer because of what some might call “acts of God”: natural disasters, accidents, childhood cancer, etc. Even in those cases, we can say that the suffering is the result of sin, generally speaking, because we live in a sinful world. The good news is that God did not leave us here to suffer pointlessly. Yes, the innocent suffer (see Job 1–2), but God can redeem that suffering. Our loving and merciful God has a perfect plan to use that suffering to accomplish His threefold purpose. First, He uses pain and suffering to draw us to Himself so that we will cling to Him. Jesus said, “In this world you will have trouble” (John 16:33). Trials and distress are not something unusual in life; they are part of what it means to be human in a fallen world. In Christ we have an anchor that holds fast in all the storms of life, but, if we never sail into those storms, how would we know that? It is in times of despair and sorrow that we reach out to Him, and, if we are His children, we always find Him there waiting to comfort and uphold us through it all. In this way, God proves His faithfulness to us and ensures that we will stay close to Him. An added benefit is that as we experience God’s comfort through trials, we are then able to comfort others in the same way (2 Corinthians 1:4). Second, He proves to us that our faith is real through the suffering and pain that are inevitable in this life. How we respond to suffering, especially when we are innocent of wrongdoing, is determined by the genuineness of our faith. Those with faith in Jesus, “the pioneer and perfecter of faith” (Hebrews 12:2), will not be crushed by suffering but will come through the trial with their faith intact, having been “tested by fire” so that it “may be found to result in praise and glory and honor at the revelation of Jesus Christ” (1 Peter 1:7, ESV). The faithful do not shake their fists at God or question His goodness; rather, they “consider it pure joy” (James 1:2), knowing that trials prove that they are truly the children of God. “Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love him” (James 1:12). Finally, God uses suffering to take our eyes off this world and turn them to the next. The Bible continually exhorts us to not get caught up in the things of this world but to look forward to the world to come. The innocent suffer in this world, but this world and all that is in it will pass away; the kingdom of God is eternal. Jesus said, “My kingdom is not of this world” (John 18:36), and those who follow Him do not see the things of this life, good or bad, as the end of the story. Even the sufferings we endure, as terrible as they can be, “are not worth comparing with the glory that will be revealed in us” (Romans 8:18). Could God prevent all suffering? Of course He could. But He assures us that “all things work together for good to them that love God, to them who are the called according to his purpose” (Romans 8:28, KJV). Suffering—even the suffering of the innocent—is part of the “all things” that God is using to accomplish His good purposes, ultimately. His plan is perfect, His character is flawless, and those who trust Him will not be disappointed. QUESTION - Does God cause suffering? ANSWER - Human suffering exists because sin exists. When Adam and Eve disregarded God’s command and ate from the tree of the knowledge of good and evil, “the eyes of both of them were opened” (Genesis 3:7), and death, along with all the suffering the reality of death implies, came into the world (Genesis 2:16–17). The results of sin are explained in Genesis 3:14–19. Sin affected humanity’s relationship with God, with each other, and with the animals. Even the ground was cursed (see also Romans 8:20–21). Sin would specifically result in increased pain in childbearing, laborious toil in work, and contentiousness in human relationships. Ultimately, sin would result in physical death. In broader terms, sin opened the door for all kinds of suffering throughout all of creation. Since God is the “First Cause,” He is responsible for the fact that suffering can exist. God created Adam and Eve knowing that they would sin. He knew the suffering that would exist in the world as a result. However, He also made redemption possible. God’s ultimate plan was for God the Son (Jesus Christ) to take on human flesh, live a human life complete with all the suffering of a fallen world, be crucified though He had not sinned, and rise again to life, having defeated sin and death. All who put their faith in Jesus will be saved. God’s gift of grace to us cost Him greatly. God knows the fullness of human suffering in ways we do not. And yet He also knows the fullness of joy that redemption brings. God certainly allows suffering; ultimately, He does so for His good purposes (Romans 1:18–32; 8:18–39). God is good, and everything He does is good (1 John 1:5). God can never be the author of evil (James 1:13–17). Suffering is a direct result of sin running rampant. Humanity’s sin opened the door to Satan’s limited rule as god of this age (2 Corinthians 4:4). We suffer due to our own sins, the sins of other people, and the general fact of living in a fallen world. Often, God allows the natural consequences of sin to play out. It is true that God sometimes takes more direct credit for suffering. Sometimes, God causes suffering as a judgment against the wicked or as a call to the wicked to repent, such as with the plagues in Egypt or the end-times judgments described in Revelation. We see God enact consequences upon Israel for their disobedience—consequences we would call “suffering” (Deuteronomy 28; 1 Kings 17:1; 1 Chronicles 9:1). We see God more passively “cause” suffering by giving people over to their sins (Romans 1:18–32). But we know that God takes no pleasure in the death of the wicked; He would much rather they “repent and live” (Ezekiel 18:32; cf. 33:11). In 2 Peter 3:9 we read, “The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance.” God does not inflict suffering out of sadistic pleasure, but out of a desire to draw people to Himself. When people refuse to repent, the suffering serves as part of the due penalty for sin (Romans 6:23). God also uses suffering to train His children and refine or test their faith (James 1:2–4; 1 Peter 1:6–9; Hebrews 12:7–11). Of course, “no discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it” (Hebrews 12:11). Whether God intentionally causes a hardship in our lives or allows a hardship into our lives, He uses it for our growth and good (Romans 8:28–30). We can and should examine our lives and ask God to reveal any sinful tendencies He is ridding us of. If needed, we should repent and seek to put those sins to death. Putting our sinful tendencies to death generally feels like suffering, but it results in life (John 15:10–11; Galatians 5:13–26; Colossians 3:5–14). Even if there’s no sin associated with our suffering, God can use it in our lives to draw us closer to Him and to deepen our faith. No matter the reason for our suffering, we can bring our pains and struggles to God, knowing that He cares for us and will walk with us through the suffering (1 Peter 5:7; Psalm 43). Another aspect of suffering is spiritual warfare. God allows Satan and his demons certain latitude, such as we see in the case of Job. In Ephesians 6 we read about the spiritual armor with which God has equipped us so that we can stand firm against the devil’s attacks. First Peter 5:6–11 encourages us to cast our anxieties on God, resist Satan, recognize others are suffering similarly, and trust that “the God of all grace, who called you to his eternal glory in Christ, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast” (1 Peter 5:10). Too, we sometimes suffer from persecution (Matthew 5:11–12; 2 Timothy 3:12). Jesus told His disciples, “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33). As with any suffering, when our hardships are a result of persecution, our response is to turn to God, as only He can sustain us. It should be noted that sometimes the source and purpose of suffering is not immediately obvious to us. Sometimes, hardship can seem like too much, or we wonder why God allows a certain person to suffer so deeply through no fault of his own. Jesus offered a glimpse at an answer when His disciples wanted to know why a man was born blind (John 9:1–12). They rushed to the conclusion that someone’s sin must have caused it. “‘Neither this man nor his parents sinned,’ said Jesus, ‘but this happened so that the works of God might be displayed in him’” (John 9:3). This tells us that, in part, God allows or even causes human suffering in order to bring about a greater good. Sometimes, it takes suffering to enlarge our view of God. Paul talked about being given a “thorn” in his flesh to help him not become conceited. He pleaded with God to remove it, but God told him, “My grace is sufficient for you, for my power is made perfect in weakness” (2 Corinthians 12:9). Paul said, “Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me” (2 Corinthians 12:9). An additional consideration in the question of whether God causes suffering is God’s sovereignty and human free will. We know that God is in control of all things. We also know that human choice has a meaningful impact in the world. We know that God cannot be the author of evil of any kind. So, when God “causes” suffering, is He simply orchestrating the results of natural evil to work to His good purposes? Could it be that everything we deem to be “suffering” is not antithetical to good? Suffering, no matter its cause or its precise type, is not an experience any would choose. But the more we come to know God and see His character, the more we understand how He can take even the hardship of suffering and work it for His purposes. Not only that, but we can share honestly with God about our struggles and even our doubts. Hebrews 4:15–16 says, “For we do not have a high priest [Jesus] who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin. Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.” We can and should also share our struggles with others, being willing to weep together and lift each other up in love (John 13:34–45; Romans 12:9–16; 2 Corinthians 1:3–7; Galatians 6:2, 7–10; Hebrews 10:19–25). Paul encouraged, “Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal” (2 Corinthians 4:16–18). The Lord God Almighty is sovereign. That means no matter how much suffering we endure, He has not relinquished control over His creation. If He were helpless to stop suffering, He would not be God. If He instigated evil, He would not be good. But when a good and sovereign God causes people to suffer, it is for their eternal benefit and His eternal glory (1 Peter 5:10). Those who know Him can live in confidence that, no matter how difficult the journey, the moment we see Him face-to-face our eyes will be opened and we will exclaim, “Now I understand why I went through that! Of course! Thank you, Father. It was the only right thing to do!” Related Resources: Why does God allow bad things to happen to good people? Why did God allow the Holocaust? Why do Christians suffer? Where is God now? Where is God when it hurts? Why does God allow sickness? Why would God allow Covid-19? Is it sometimes God’s will for believers to be sick? Why does God allow people to be disabled / handicapped? Rob
João 9
Johnson - Do you believe these disciples? Instead of seeing this man in PITY, they saw him as a PUZZLE! They stand over this man and have a theological debate as to the cause of his blindness! “Lord, did he sin or did his parents sin? Who's at fault? Why was he born blind? Obviously, God is punishing him for some sin. What was it and who is at fault?” Is that the way you look at someone who is suffering or someone who has experienced some crisis or someone who has experienced some tragic loss? - “I wonder what great sin they have committed that would cause God to do that to them?” You just assume that God is punishing them for some sin. Their question reflects the idea commonly held then, as now, that illness is connected to sin. The Book of Job should have already answered that false idea, but it persists even today. Sickness may be caused by some specific sin, but not necessarily so. David Owen - In the final analysis, all physical problems are the result of our fall in Adam, for his disobedience brought sin and death into the world (Romans 5:12ff). But afterward, to blame a specific disability on a specific sin committed by specific persons is certainly beyond any man’s ability or authority. Only God knows why babies are born with handicaps, and only God can turn those handicaps into something that will bring good to the people and glory to His name. Reformation Study Bible - Many Jews, like Job’s friends, believed that every temporal misfortune was God’s punishment for some specific sin. With a congenital affliction the explanation could be that the sin had been committed in the womb, or by the parents whose sinful act victimized their child. Jesus dismisses these as improper explanations (Jn 9:3), but this is not to say that certain trials are not the God-ordained punishment for certain sins (e.g., the life of David after His adultery and murder, 2Sa 12–21+). Neither does Jesus here dismiss the biblical doctrine of original sin (Ro 5:12–21+), which teaches that all suffering is the consequence of our corporate sin and rebellion in Adam. But it is unwise and uncharitable to judge that the sufferings of others are specifically punitive (Mt. 7:1+). The question put to Jesus presents a false dilemma. Only two possibilities were given as reasons for the man’s affliction, his own sin or the sin of his parents. Jesus offers a third option (Jn 9:3). (John 9:2) Notice that the disciples address Jesus as Rabbi (rhabbi), which was a title of great respect for such an individual was recognized as an authoritative teacher, a usage which continues in modern Judaism. The irony is that Jewish Rabbis had a foolish, non-biblical notion that it was possible to sin while in the womb! So much for those who claim to be the teachers of other sinners! They needed to be taught by THE RABBI! ANOTHER THOUGHT - Note the disciples question. The fact is that you can discern a lot about what someone believes by the questions they ask! Or stated another way, you can learn a great deal about what people assume to be true, by the content of their questions. This truism can be very helpful giving you wisdom about how to respond when you are engaged in a dialogue with skeptics, seekers, agnostics, etc. Brian Bell - What’s your handicap? You were born what? so the power of God could be seen in you. What’s your obstacle, impairment, hinderance, disadvantage? Where do you find yourself weak, so He can show Himself strong (2Co 12:9)? Where do you find yourself utterly useless, where God wants to make you incredibly useful? Ok, so then God always heals like this man? Obviously not. Then how does God receive glory in someone, if He doesn’t heal them? Ask Joni Eareckson Tada who still sits paralyzed. Ask Paul the apostle who had to live with his thorn in the flesh (2Co 12:7-10+). Ask Job who’s children didn’t come back to life (Job 1:13-19). Marvin
João 9
Johnson - If you read John 9:3-4KJV in the KJV, it sounds like Jesus is saying that the reason the man was born blind was so God's work of healing might be worked upon him. That poses a problem. Did God permit this man to be born blind solely for the purpose that on this occasion He might get glory out of His healing? Did God will that this man should walk in physical darkness all these years for the purpose of healing him at this time? Such a position is contrary to the very nature of God. The Problem is a matter of punctuation. Originally the Greek text had no punctuation except question marks. So, other than question marks, the punctuation as we have it is not inspired. This was added later. The one adding it did so according to his own interpretation of the meaning. We are justified in using our own where it does not contradict the overall teaching of the Bible. Men like G. Campbell Morgan, J. Vernon McGee, and Hershel Hobbs, translate the verses like this: “Neither has this man sinned, nor his parents.” Note the period instead of the colon (KJV) or the comma (NKJV). Jesus emphatically denied that his blindness was caused by either. As in many other cases, Jesus abruptly brushes aside false teaching. And then He continued. “But that the works of God should be made manifest in him, we must work the works of Him that sent Me while it is day: The night cometh when no man can work.” (Night is a reflection of death. Opportunities pass quickly. Don't waste your life away.) “As long as I am in the world, I am the light of the world.” Jesus did not say that God permitted this blindness in order that He might get glory from it. He simply recognized the fact of the man's condition and refused to debate the cause. Bible Translation - Wycliffe Bible translators Bob and Jan Smutherman were assigned to the Macuna people of southeast Colombia, South America. Progress was going well in putting the Bible into the Macuna language. The chief’s son was engaged as the language helper. Each portion of the Scripture had to be checked and double-checked for meaning and clarity. After five years of labor, the Gospel of John was being finalized for publication. Gathered together to hear the Word of God, the tribe sat patiently. Beginning at John 9:1, the son read about Jesus’ encounter with the man born blind. When he got to the verse where Jesus says that this man was born blind “in order that the works of God might be put on display,” the old chief stood to his feet. Requiring silence by his uplifted right hand, he said, “We must stop killing our babies.” To a people steeped in animism, the normal process was to take their deformed babies to a desolate place. There the babies were deserted and exposed until dead. The implications of the gospel became shockingly clear upon hearing of a better way. - Philip L. McKown Light and Mind In his brilliant new book, Catching the Light, quantum physicist Arthur Zojanc writes of what he describes as the “entwined history of light and mind” (correctly described by one admirer as the “two ultimate metaphors of the human spirit”). For our purposes, his initial chapter is most helpful. From both the animal and human studies, we know there are critical developmental “windows” in the first years of life. Sensory and motor shills are formed, and if this early opportunity is lost, trying to play catch up is hugely frustrating and mostly unsuccessful. Prof. Zajoc writes of studies which investigated recovery from congenital blindness. Thanks to cornea transplants, people who had been blind from birth would suddenly have functional use of their eyes. Nevertheless, success was rare. Referring to one young boy, “the world does not appear to the patient as filled with the gifts of intelligible light, color, and shape upon awakening from surgery,” Zajoc observes. Light and eyes were not enough to grant the patient sight. “The light of day beckoned, but no light of mind replied within the boy’s anxious, open eyes.” Zajoc quotes from a study by a Dr. Moreau who observed that while surgery gave the patient the “power to see,” “the employment of this power, which as a whole constitutes the act of seeing, still has to be acquired from the beginning.” Dr. Moreau concludes, “To give back sight to a congenitally blind person is more the work of an educator than of a surgeon.” To which Zajoc adds, “The sober truth remains that vision requires far more than a functioning physical organ. Without an inner light, without a formative visual imagination, we are blind,” he explains. That “inner light”—the light of the mind—“must flow into and marry with the light of nature to bring forth a world.” - National Right to Life News, March 30, 1993, p. 22 Did Someone Sin? - When illness strikes someone, we tend to think of it as the result of sin. Since all our woes can be traced to man's original sin, we reason that sin must also be the immediate cause of sickness. Apparently this was how the disciples analyzed the case of the man born blind. But Jesus' reply, "Neither has this man nor his parents," undercuts all pat answers to affliction. Perhaps emotional illness, more than any other kind of suffering, is subject to shortsighted, judgmental responses. Most physical diseases are socially acceptable, but a stigma still hangs over most psychological disorders. In her book God's Remedy for Depression, Vivian Clark tells of a discussion on the topic "Is Depression Sin for the Christian?" One person said, "Because it can't coexist with the fruit of the Spirit, which is joy, it must be a sin." Another added, "There is no reason for Christians to be depressed." Just then, a sad-faced woman slipped away from the group. For days she had been despondent and unable to gain victory. Those remarks added to her depression. Some emotional problems may indeed be caused by wrong attitudes or secret sins. But all of us transgress, and yet not everyone breaks down. The causes of depression and mental illness are so varied and complex that we must not engage in simplistic solutions. To help someone, we shouldn't immediately ask, "Who sinned?" Rather, we should pray, "Lord, help me further Your work in this person's life."—D J DeHaan Compassion invests everything necessary to heal the hurts of others Disciples (3101) mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". Gives us our English = "mathematics" - see matheteuo) describes a person who learns from another by instruction, whether formal or informal. Another sources says mathetes is from from math- which speaks of "mental effort that thinks something through" and thus describes is a learner; a follower who learns the doctrines and the lifestyle of the one they follow. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher, e.g., in Jn 9:28 Pharisees claim to be disciples of Moses. Mathetes by itself has no spiritual connotation, for it is used of superficial followers of Jesus as well as of genuine believers. Jesus gave one strong clue as to who is a genuine disciple (believer) in John 8:31 saying "If you continue in My word, then you are truly disciples of Mine." THIS BEGS THE QUESTION - DO YOU CALL YOURSELF A BELIEVER? DOES YOUR ABIDING IN HIS WORD PROVE WHAT YOU SAY IS TRUE OR FALSE? PROFESSION OF BELIEF IS NOT THE SAME AS POSSESSION OF BELIEF, THE FIRST ENDING IN HELL AND THE OTHER IN HEAVEN! The Lord calls everyone to grow as a disciple (a learner of Christ; cf. also Mt 11;29,30), one who lives in faith, who lives in and by His Word in the power of the Holy Spirit. Note in the Great Commission that the implication is that the disciple is not just a hearer and a learner from another, but is a doer of what he learns for Mt 28:20 says "teaching them to observe (DO, OBEY) all that I commanded you; and lo, I am with you always (CHRIST IN US, HIS SPIRIT IN US ENABLING US TO "OBSERVE!"), even to the end of the age.” Mathetes in John - Jn. 1:35; Jn. 1:37; Jn. 2:2; Jn. 2:11; Jn. 2:12; Jn. 2:17; Jn. 2:22; Jn. 3:22; Jn. 3:25; Jn. 4:1; Jn. 4:2; Jn. 4:8; Jn. 4:27; Jn. 4:31; Jn. 4:33; Jn. 6:3; Jn. 6:8; Jn. 6:12; Jn. 6:16; Jn. 6:22; Jn. 6:24; Jn. 6:60; Jn. 6:61; Jn. 6:66; Jn. 7:3; Jn. 8:31; Jn. 9:2; Jn. 9:27; Jn. 9:28; Jn. 11:7; Jn. 11:8; Jn. 11:12; Jn. 11:54; Jn. 12:4; Jn. 12:16; Jn. 13:5; Jn. 13:22; Jn. 13:23; Jn. 13:35; Jn. 15:8; Jn. 16:17; Jn. 16:29; Jn. 18:1; Jn. 18:2; Jn. 18:15; Jn. 18:16; Jn. 18:17; Jn. 18:19; Jn. 18:25; Jn. 19:26; Jn. 19:27; Jn. 19:38; Jn. 20:2; Jn. 20:3; Jn. 20:4; Jn. 20:8; Jn. 20:10; Jn. 20:18; Jn. 20:19; Jn. 20:20; Jn. 20:25; Jn. 20:26; Jn. 20:30; Jn. 21:1; Jn. 21:2; Jn. 21:4; Jn. 21:7; Jn. 21:8; Jn. 21:12; Jn. 21:14; Jn. 21:20; Jn. 21:23; Jn. 21:24 Rabbi (4461) rhabbi from Hebrew rab 07227 = >400x in OT - great one, master, chief) means my master (most common rendering in KJV) or my teacher. It was an respectful title of honor by which one would address a teacher who was recognized for their expertise in the Mosaic Law or Scriptures. Jesus' disciples repeatedly address Him as Rabbi (Jn. 4:31; Jn. 6:25; Jn. 9:2; Jn. 11:8) The suffix -bi signified "my master" "and was a title of respect by which teachers were addressed. The suffix soon lost its specific force, and in the NT the word is used as courteous title of address." (Vine) It is interesting that In Mt. 23:7-8 Jesus forbade His disciples to desire to use it ("do not be called Rabbi"). " (See article Was Jesus a rabbi?) Rabbi - 15x in 15v - Matt. 23:7; Matt. 23:8; Matt. 26:25; Matt. 26:49; Mk. 9:5; Mk. 11:21; Mk. 14:45; Jn. 1:38; Jn. 1:49; Jn. 3:2; Jn. 3:26; Jn. 4:31; Jn. 6:25; Jn. 9:2; Jn. 11:8. Not found in the Septuagint. See Wikipedia on Rabbi. D A Carson - John 5:14; 9:1–3; 11:4 More difficult is the relationship between sin and sickness. Some scholars hold that Jn 9:1–3 is normative for the johannine viewpoint, and argue that 5:14 does not expressly condemn the cured man for past sins, but warns him about the danger of persisting in sin in the future.9 However, the natural implication of 5:14 with its present tense prohibition and comparative ‘nothing worse’, is that some explicit behaviour was the direct cause of the thirty-eight year paralysis. Indeed, although the New Testament as a whole dissociates disasters from particular sins, several passages forbid the conclusion that there is never a direct connection (e.g. Acts 5:1–11; 1 Cor. 11:30; Jas. 5:15?; 1 John 5:16). In the case of the blind man, however, this is not the case (Jn 9:1ff.). The fact that the blindness was congenital provokes the question of 9:2. The disciples, far from being harsh, are most likely voicing opinions held by some of their contemporaries. But Jesus in this case rejects both alternatives offered him and says that this tragedy occurred ‘that (hina) the works of God might be made manifest in him’ (9:3). It is not clear whether hina introduces a purpose or a result. The latter view, held by few, suggests that God simply deflects the tragedy into something else; the former sees God’s sovereignty operative in the tragedy itself, which has its raison d’être in the fact that it is about to be relieved, so that God’s work might be displayed by this relief. Comparison with 11:4 renders unlikely any ecbatic view: Lazarus’ illness is ‘for the glory of God’. ‘In any case John could not suppose that the man’s birth and blindness were outside the control, and therefore the purpose, of God.’ (Barrett, p. 295) Nevertheless, Brown is right when he remarks, ‘Jesus was asked about the cause of the man’s blindness, but he answers in terms of its purpose.’11 Jesus’ reply locates the tragedy within God’s control, but in terms not of mere cause-and-effect, but of purpose; and the purpose in view is the manifestation of God’s works, of his glory (11:4), as a witness to the light, before men. In this sense John 9 goes beyond Luke 13:1–5, which equally refuses to forge a rigid link between personal disaster and personal sin, but which then diverges in application: Luke 13:1–5 concludes that all men are guilty and all will perish unless they repent, while John 9 discusses what seems to be a personal disaster, in terms of God’s sovereignty being exercised for purposes of God’s self-manifestation. (See Divine Sovereignty and Human Responsibility)
João 9
Johnson - Jesus healed three blind men and He did each a different way. In Matt. 9:29 Jesus healed a blind man by touching his eyes. In Mark 8:22-26 Jesus spat on a blind man's eyes and touched his eyes Twice before he could see. Here is John 9 Jesus spat on the ground, made clay, put the clay on his eyes and told him to wash in the Pool of Siloam. Vance Havner said if the three groups ever got together, they would each try to convert each other to the method Jesus used on them and form three different denominations: The One Touch Baptist, The Two Touch Baptist, and The Mud-in-the-Eye Baptist. Wash...washed (3538) nipto means to wash a part of one's body - face (Mt 6:17), eyes (Jn 9:7, 11, 15). E.g., washing of hands (Mt 15:2, Mk 7:3) and feet (1Ti 5:10) was common with the Jews. Note that nipto stands in contrast to two other related words - (1) Louo -- which means to bathe, used of washing the whole body and not just part of it (as is the case with nipto) (Acts 9:37, Heb 10:22, 2Pe 2:22)). Like nipto louo refers to washing of living persons. (2) Pluno - refers to washing of inanimate things such as garments (Rev 7:14, Rev 22:14, Ge 49:11, Ex 19:10). Zodhiates says that "The lesson in John 13:9, 10 symbolizes justification as the bathing of the whole body (loúō), while sanctification is the constant need of níptō, washing individual parts of the body." (Borrow The Complete Word Study Dictionary: New Testament)
João 9
Johnson - These friends and neighbors who had known him a long time; maybe saw him every day, began to argue among themselves.Some said, “He's the same man.” Others said, “No, it just looks like him.” The man said, “It's me!” Have you ever been around someone that just met Jesus and Jesus made such a change in their life that folks wonder if it's the same person? “Well, it sure looks like him/her, but they sure are different. He/She don't talk the same... Speech is different...They talk about things they've never talked about before. “Their interest is different. They were never interested in the Bible or the church or the things of God before; now, that's all they're interested in.” What happened? He kept saying, "I am the one." - Short and to the point. A great testimony! Note saying (above) and Kept saying are both the vivid imperfect tense signifying that he was repeatedly questioned and he repeatedly testified that he was the "miracle man!" It appears they finally acquiesced to his claim to be the one they had known as a blind beggar.