19 Pentecost
John 9:1-12
In todays' Gospel reading we have the beginning of the account of the healing
of the man born blind. It is the sixth of the seven miracles, or signs, that John records in his Gospel. It is also the longest of any of the miracle stories in the Gospels. Here we find John at his best as storyteller. Many recognize seven distinct scenes in this story. But we can divide the story more simply into three parts.
First, there is the account of the miracle itself in verses 1-12. Second, in verses 13-34, there is the series of interrogations, first by the Pharisees, then of the man's parents, and finally, of the man himself again by the Pharisees. In the third and final part of the story Jesus, who has not appeared in the story since verse 7, finds the man after he had been forced out of the temple and talks to him and some nearby Pharisees about spiritual blindness (verses 35-41)
Each part of this story is important. None of the parts make complete sense apart from the others.
Today, we will focus on the miracle itself.
First, we recall the previous five miracles of Jesus that John called signs. There was the turning of water to wine (2:1-11) in which Jesus performed a miracle of creation, which only God could do. Second was the healing of the official's son (4:46-54) which was done at a distance. Something no other miracle worker in Israel had done. Third, there was healing of the lame man on the sabbath (5:1-18) which showed that Jesus was lord of the Sabbath. Fourth was the feeding of the multitude (6:1-15) in which Jesus showed that his power far exceeded that of the great miracle working prophets Elijah and Elisha. And fifth, Jesus walks on water (6:16-21) in which he shows that he is lord of the water and other elements.
The pattern is clear. Each of the miracles have shown in distinct ways who Jesus is: not only the promised Messiah, but God himself in human flesh.
So how does this sixth miracle, or sign, fit the pattern?
Importantly, the man is born blind. If he had developed blindness, then perhaps there could be some other explanation for his cure.
It was commonly held at the time that many types of miracles and healings were possible. But not healing of the blind. The man born blind attests to this believe himself when, during his interrogation by the Pharisees, he says 'Never since the world began has it been heard that anyone opened the eyes of a person born blind' (verse 32).
So this was no ordinary miracle. In fact, the Hebrew scriptures attest that only God would make the blind to see. For instance, Exodus 4:11 asks: 'Who makes mortals mute or deaf, seeing or blind? Is it not I, the Lord?' and Psalm 146:8 says, 'The Lord opens the eyes of the blind.'
And Isaiah noted that the healing of the blind was a sign of the coming of the Messiah. For instance 29:18, 'On that day the deaf shall hear … and the eyes of the blind shall see.' 35:5, 'The eyes of the blind shall be opened,' and 42:7, 'I have given you as a covenant to the people, a light to the nations, to open the eyes that are blind.' Jesus certainly intended to remind his disciples of this last passage when, just before he healed the man born blind, he repeated the statement made in chapter eight, 'I am the light of the world.'
Like the other signs John records, the healing of the blind man is a very specific witness not only to the fact that Jesus is the awaited Messiah, but also that he is God come among his people. Once again, John included this particular miracle because it continues to build the case for who Jesus is.
In addition to the that fact that this miracle points to who Jesus is, there are three other aspects about the account of the miracle itself in verse 1-12 that draw out attention.
First, there is the opening of the story with the question about who sinned, the man born blind or his parents.
Second, the methods Jesus used to heal the blind man.
And third, the response of the blind man's neighbours and friends after his healing.
First, why does this story begin with the disciples asking Jesus whether this man or his parents sinned in order to cause such a condition to fall upon him? And why would they even ask such a question?
In that day it was a common belief that if some terrible calamity or condition fell upon someone, it was their fault. Surely such a person was being punished for some sin. People wanted some explanation for evil and suffering in the world. Blaming the sufferer seemed to be a convenient way to do this. So the disciples are reflecting a common belief. But this man's situation is complicated by the fact that he was born blind. So did God anticipate some sin of his, or more likely, was he being punished for some sin of his parents (which was also a widely held belief at the time, based upon Deuteronomy 5:9 'I am a jealous God, punishing children to the third and fourth generation for the iniquity of parents who reject me.') So the question the disciples ask seems to be a theological one.
But Jesus does not buy into the either/or argument. He says that neither is the case. Note that he is not saying that sinful actions will never result in bad things. Jesus is not making a blanket statement. He is pointing out to his disciples that things are not so simple as they might like to make them. In the particular case of this blind man, he tells them that his condition exists so that, 'God's works might be revealed in him.' The man's healing is about to become yet another sign of the coming of the Messiah.
But again, this is also not meant as a blanket explanation for the problem of evil and suffering. Jesus avoids any simplistic or one answer fits all explanation for evil and suffering. We do not find here an explanation for human suffering from Jesus. What we find is a caution not to jump to conclusions or to try to force an explanation onto every situation.
The next point of this story that will strike us as odd are the methods employed by Jesus to heal the man born blind. When Jesus healed the official's son he did so at a distance. When he healed the lame man he simply told him to get up and walk. But now he spits on the ground, makes mud, then rubs it onto the man's eyes. Then he asks him to go to the pool of Siloam, which is near the Temple. There is a considerable amount of ritual and action and work involved in this miracle. But we know from previous miracles John has recorded that none of this is necessary. Jesus could have simply said, 'Open your eyes.' So why does he do all of this?
Rubbing saliva on injured eyes was a recognised treatment of eye conditions at the time. So this is made to look, perhaps, like a physician going about his work. And making mud, even with one's spittle, was technically considered work according to the interpretation of the law. And so was walking more than a certain distance, or causing someone else to do so.
We learn in verse 14 that this healing occurred on the Sabbath. And Jesus has done at least three things that are clear violations of Sabbath law. And none of them were strictly necessary. So we are left with the conclusion that Jesus is bating the Pharisees, the guardians of the Sabbath law. He is deliberately provoking a confrontation and creating a dilemma for them. For the first time in history they are going to see a man born blind who has been healed. But the healing itself, a clear sign of the coming of the Messiah, is done in fragrant violation of Jewish Sabbath law. This sets up the lengthy interrogation of the man who was blind as well as his parents in the coming section. So that is likely the explanation for why Jesus went through the elaborate ritual.
Finally, there is the reaction of those who knew the man when he returns from the pool of Siloam with his sight. It is one of disbelief. And this is a natural reaction. Afterall, as the man himself later testifies, never since the world began has such a thing occurred.
The neighours of the man, which might mean his literal neighbours, or perhaps his fellow beggars who sat near him, are desperately seeking an explanation for the impossible. And they soon come upon one. This man simply looks and sounds like their friend. But it is clearly not him, because their friend is blind, and this man can see. Problem solved. Except that the man who was born blind now begins to insert himself into the story. And he will become the central focus of the story until Jesus reappears in verse 35. The man insists that he really is their blind friend.
So they ask him how this is possible. He tells them that a man called Jesus (who by this stage they would all have heard about) opened his eyes. And he tells them what actions Jesus did to accomplish this.
Finally, the Gospel reading for today ends with a question. The man's friends ask him concerning Jesus: 'Where is he?' The man replies that he does not know.
Perhaps they want to see Jesus themselves. Perhaps they want to ask him just what happened. Perhaps they want to seek healing themselves, which would make sense if these 'neighbours' were those who sat beside him begging.
But whatever their reasons, it was the wrong question. In the preceding two chapters, which related the discussion between Jesus and the religious leaders in the Temple, the focus was on the question of who Jesus is. And that is again the focus of this account.
The question the man's friends should have been asking is this: 'Just who is this Jesus?' But they instead want to know where Jesus is. The man doesn't know, and he doesn't seem bothered by this. As the story unfolds we see that he himself is much more interested in the question of who Jesus is. In fact, his journey throughout the story is not just one of gaining physical sight, but spiritual sight. As the story progresses his understanding of who Jesus is grows.
In this first section of the story the man refers to him simply as 'a man called Jeus.' When he is interrogated the first time by the Pharisees in the temple and is pressed about who Jesus is he says, 'He is a prophet.' This is a significant step up in recognition. In his second interview with the Pharisees, he argues that Jesus is 'from God.' This represents a further progression in faith. And at the conclusion of the story, when Jesus seeks out the man after the Pharisees have driven him from the temple, he accepts Jesus' revelation as the 'Son of Man,' a Messianic title. The man accepts this, but takes his faith a step further by calling him 'Lord,' confessing belief, and worshipping him – which is something reserved for God alone.
Jesus is progressively revealed, through the words of the man who had been born blind, as a man, a prophet, someone from God, the Messiah, and finally God himself.
And here is the real miracle. The man truly has had his eyes opened. He sees Jesus for who he really is.
And that is a miracle that each one of us can experience. We do not need to receive physical sight or some dramatic healing to experience the power of God in our lives. Like the man born blind, we simply need to open our eyes and see who Jesus really is.
And we, too, like the man born blind, will be transformed by the Light of the world.
Amen.
Pastor Mark Worthing.
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