As he was walking along, he saw a man blind from birth.
2 “Master,” his disciples asked him, “why was this man born blind? Was it a result of his own sins or those of his parents?”
3 “Neither,” Jesus answered. “But to demonstrate the power of God. 4 All of us must quickly carry out the tasks assigned us by the one who sent me, for there is little time left before the night falls and all work comes to an end. 5 But while I am still here in the world, I give it my light.”
6 Then he spat on the ground and made mud from the spittle and smoothed the mud over the blind man’s eyes, 7 and told him, “Go and wash in the Pool of Siloam” (the word Siloam means “Sent”). So the man went where nd washed and came back seeing!
Up to now I’ve tried to approach these posts from the first person viewpoint. Ihoped to understand those who met face-to-face with Jesus. I wanted to grasp what they were seeing through their own eyes. But I intend with this post to revert back to a more traditional approach to this passage.
First, we’re introduced to a man who is blind from birth.
I can’t even imagine what that would be like (just as he probably could imagine having sight). I’ve been told that he probably didn’t have a “dream” life–that requires having seen images (a dog, a tree, a mean person) and this wasn’t available to him. He never saw the color red, or seen a mountain. (He didn’t have the circuitry.)
I suppose we can only imagine what blindness like this would be.
Somehow I’ve come to an idea that this represents fallen men–we’re spiritually blind to the workings and truths of Jesus’ Kingdom. It seems a pretty good explanation of each of us–“blind from birth.”
Secondly, notice the response of the disciples who first met this unfortunate man. They don’t see his needs, rather they want to know the theology behind this. Perhaps that’s how we respond much of the time–we don’t see the needs, we only want to know the reasons. We’re not wise or discerning enough to see what’s going on–in short we’re not equipped to love or show mercy. (We haven’t got the circuitry.)
Perhaps this is how we operate as immature Christians.
We don’t engage the need, but rather we like having great theology over understanding compassion. If we really don’t love needy people, we miss so much. We don’t ever grow up. It’s easy to philosophize–it’s hard to get down and serve and really love others.
It’s funny but Jesus declares Himself to be the light of the world while speaking to the man who is born blind.
Third, we discover the gentle mercy that Jesus has when He meets needy people. Now the Lord does accommodate His followers, but not at the expense of engaging the need of the moment. Jesus is full of compassion–most especially when He meets broken people–and as His followers, we must grasp this.
Good theology is not the primary calling of Jesus’ followers.
As I mature in Christ I’m learning (slowly) that people are His real focus. He has come, not to theologize or philosophize, but to meet needs! Sure the reasons why become clearer, but that really isn’t Jesus’ primary goal. People are, not having impeccable theology.
Classes in systematic theology are good, but soup kitchens are better.
The miracle happens, and Jesus’ love and desire to restore this man is ‘front and center.’ The Lord’s methodology is interesting. Spit and mud, wiped on the blind man’s eyes. In Genesis we discover that God made man out of dirt and dust of the ground. Perhaps what He’s doing here mirrors that work.
And it’s also important to understand that Jesus never performs the exact same healing in the exact same way. For some reason He ‘tailors’ His work to the individuals deepest need. I suppose He doesn’t want us to grab a hold of a formula, as that’s what we want to have.
The story is primarily about a blind man’s healing.
It’s not theology, and it certainly isn’t about what is proper and acceptable. We really must understand this, and we really need to understand the tremendous mercy and power of God to both heal and restore.
Image: MCCC. Text from the “Living Bible,” published by Tyndale House
Before I entered college I hardly gave a thought to cancer and terminal illness. But ever since those college days death by disease has walked beside me all the way. Two of my college acquaintances died of leukemia and cancer of the lymph glands before they were 22. At seminary I watched Jim Morgan, my teacher of systematic theology, shrivel up and die in less than a year of intestinal cancer. He was 36. In my graduate program in Germany my own “doctor-father,” Professor Goppelt, died suddenly just before I was finished. He was 62—a massive coronary. Then I came to Bethel, the house of God! And I taught for six years and watched students, teachers, and administrators die of cancer: Sue Port, Paul Greely, Bob Bergerud, Ruth Ludeman, Graydon Held, Chet Lindsay, Mary Ellen Carlson—all Christians, all dead before their three score and ten were up. And now I’ve come to Bethlehem and Harvey Ring is gone. And you could multiply the list ten-fold.
What shall we say to these things? Something must be said because sickness and death are threats to faith in the love and power of God. And I regard it as my primary responsibility as a pastor to nourish and strengthen faith in the love and power of God. There is no weapon like the Word of God for warding off threats to faith. And so I want us to listen carefully today to the teaching of Scripture regarding Christ and cancer, the power and love of God over against the sickness of our bodies.
I regard this message today as a crucial pastoral message.
You need to know where your pastor stands on the issues of sickness, healing, and death. If you thought it was my conception that every sickness is a divine judgment on some particular sin, or that the failure to be healed after a few days of prayer was a clear sign of inauthentic faith, or that Satan is really the ruler in this world and God can only stand helplessly by while his enemy wreaks havoc with his children—if you thought any of those were my notions, you would relate to me very differently in sickness than you would if you knew what I really think. Therefore, I want to tell you what I really think and try to show you from Scripture that these thoughts are not just mine but also, I trust, God’s thoughts.
Six Affirmations Toward a Theology of Suffering
So I would like everyone who has a Bible to turn with me to Romans 8:18–28. There are six affirmations which sum up my theology of sickness, and at least the seed for each of these affirmations is here. Let’s read the text:
I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. For the creation waits with eager longing for the revealing of the sons of God; for the creation was subjected to futility, not of its own will but by the will of him who subjected it in hope; because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God. We know that the whole creation has been groaning in travail together until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait for adoption as sons, the redemption of our bodies. For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.
Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words. And he who searches the hearts of men knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.
We know that in everything God works for good with those who love him, who are called according to his purpose. (RSV)
1. All Creation Has Been Subjected to Futility
My first affirmation is this: the age in which we live, which extends from the fall of man into sin until the second coming of Christ, is an age in which the creation, including our bodies, has been “subjected to futility” and “enslaved to corruption.” Verse 20: “The creation was subjected to futility.” Verse 21: “The creation will be freed from slavery to corruption.” And the reason we know this includes our bodies is given in verse 23: not only the wider creation but “we ourselves (i.e., Christians) groan in ourselves awaiting sonship, the redemption of our bodies.” Our bodies are part of creation and participate in all the futility and corruption to which creation has been subjected.
Who is this in verse 20 that subjected creation to futility and enslaved it to corruption? It is God. The only other possible candidates to consider would be Satan or man himself. Perhaps Paul meant that Satan, in bringing man into sin, or man, in choosing to disobey God—perhaps one of them is referred to as the one who subjected creation to futility. But neither Satan nor man can be meant because of the words “in hope” at the end of verse 20. This little phrase, subjected “in hope,” gives the design or purpose of the one who subjected creation to futility. But it was neither man’s nor Satan’s intention to bring corruption upon the world in order that the hope of redemption might be kindled in men’s hearts and that someday the “freedom of the glory of the children of God” might shine more brightly. Only one person could subject the creation to futility with that design and purpose, namely, the just and loving creator.
Therefore, I conclude that this world stands under the judicial sentence of God upon a rebellious and sinful mankind—a sentence of universal futility and corruption. And no one is excluded, not even the precious children of God.
Probably the futility and corruption Paul speaks of refers to both spiritual and physical ruination. On the one hand man in his fallen state is enslaved to flawed perception, misconceived goals, foolish blunders, and spiritual numbness. On the other hand, there are floods, famines, volcanoes, earthquakes, tidal waves, plagues, snake bites, car accidents, plane crashes, asthma, allergies, and the common cold, and cancer, all rending and wracking the human body with pain and bringing men—all men—to the dust.
As long as we are in the body we are slaves to corruption.
Paul said this same thing in another place. In 2 Corinthians 4:16 he said, “We do not lose heart, but though our outer man (i.e., the body) is decaying (i.e., being corrupted) yet our inner man is being renewed day by day.” The word Paul uses for decay or corrupt here is the same one used in Luke 12:33 where Jesus said, Make sure your treasure is in heaven “where thief does not come near and moth does not corrupt.” Just like a coat in a warm, dark closet will get moth eaten and ruined, so our bodies in this fallen world are going to be ruined one way or the other. For all creation has been subjected to futility and enslaved to corruption while this age lasts. That is my first affirmation.
2. An Age of Deliverance and Redemption Is Coming
My second affirmation is this: there is an age coming when all the children of God, who have endured to the end in faith, will be delivered from all futility and corruption, spiritually and physically. According to verse 21, the hope in which God subjected creation was that some day “The creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God.” And verse 23 says that “We ourselves groan within ourselves waiting eagerly for our adoption as sons, the redemption of our bodies.” It has not happened yet. We wait. But it will happen. “Our citizenship is in heaven from which we await a Savior, the Lord, Jesus Christ, who will transform the body of our lowliness to be like the body of his glory” (Philippians 3:20, 21). “In a moment, in the twinkling of an eye, at the last trumpet, for the trumpet will sound and the dead will be raised incorruptible and we shall be changed” (1 Corinthians 15:52). “He will wipe away every tear from our eyes, and there shall be no longer any death; and there shall be no longer any mourning or crying or pain; the first things have passed away” (Revelation 21:4).
There is coming a day when every crutch will be carved up, and every wheelchair melted down into medallions of redemption. And Merlin and Reuben and Jim and Hazel and Ruth and all the others among us will do cartwheels through the Kingdom of Heaven. But not yet. Not yet. We groan, waiting for the redemption of our bodies. But the day is coming and that is my second affirmation.
3. Christ Purchased, Demonstrated, and Gave a Foretaste of It
Third, Jesus Christ came and died to purchase our redemption, to demonstrate the character of that redemption as both spiritual and physical, and to give us a foretaste of it. He purchased our redemption, demonstrated its character, and gave us a foretaste of it. Please listen carefully, for this is a truth badly distorted by many healers of our day.
The prophet Isaiah foretold the work of Christ like this in 53:5–6 (a text which Peter applied to Christians in 1 Peter 2:24):
But he was wounded for our transgressions, he was bruised for our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the Lord has laid on him the iniquity of us all. (RSV)
The blessing of forgiveness and the blessing of physical healing were purchased by Christ when he died for us on the cross. And all those who give their lives to him shall have both of these benefits. But when? That is the question of today. When will we be healed? When will our bodies no longer be enslaved to corruption?
“Bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive.”
Colossians 3:13, ESV
Since this blog originates in Alaska, and since winter is upon us, this post seems fitting. It’s cold. And, well, I’ve been thinking about things that have happened to me recently.
We have a sinful tendency to “freeze” people that offend us.
We do it with our words, attitudes, actions. It is called unforgiveness, or stigma, or just plain contempt. It locks another person in a place were they will stay forever, and you won’t ever have to deal with them.
We glaciate others with extraordinary ease.
Someone offends me, or irritates me and I blast them. In my mind I solidify them into one spot, and there they are locked. Sealed away, and out of my thinking. I sometimes call it “discernment.” And then I can avoid those pesky urges to humble myself.
I have been frozen by others, and to be quite honest, I have been the ‘freezer’ as well.
The sad part is that we ourselves are so far from perfect. When we zap someone we will never, ever ‘receive’ from that person. We can even preclude them as outside of the grace of God. (And usually that’s what happens.)
“You offend me, and I will never forget it, and you will never be more than an evil miscreant to me.” My rationale is “life is too short for hassling with jerks like you.” But yet I can’t fully accept that idea. That is not God’s will for me, and I know it.
We end up debasing ourselves by our own unforgiveness.
We restrict others from the Holy Spirit’s transforming ability. In our mind’s eye, the wicked person will never be able to offer up anything of value. We freeze–locking them into a place. And a vast amount comes from an unforgiveness that is ‘fallen,’ and an unbelief in God’s grace and power.
Furthermore, any use of our ‘freeze gun’ freezes us as well. Unforgiveness turns on us (which we didn’t count on) and the effect is cumulative. We can only absorb so much an we get hard and cold.
One more thing. We do this to whole groups of people. The alcoholics, the mentally ill, other races. This can be called prejudice or stigma. Ask yourself this–have you ever been stigmatized or demonized? You will usually know it. But we cannot afford to be controlled by our unforgiveness.
There is far too much at stake.
“And whenever you stand praying, if you have anything against anyone, forgivehimand let it drop (leave it, let it go), in order that your Father Who is in heaven may also forgiveyou your [own] failings and shortcomings and let them drop.”
“When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it. She also gave some to her husband, who was with her, and he ate it.7 Then the eyes of both of them were opened, and they realized they were naked; so they sewed fig leaves together and made coverings for themselves.”
Genesis 3:6-7
The broken believer survives because he or she is constantly having to move toward “authenticity.” There exists a credibility and a realness about them. You’ll suddenly realize that you’re talking with someone who is real. They’ve stepped out of the wreckage and have survived their personal catastrophes. This doesn’t come easy.
It is a rarity and a gift.
On the other hand, we see those wrapped up in so much self-imposed deception that can’t admit anything is wrong. Like the problem drinker who denies he has a problem, we can’t handle the reality and drink to alter it. The addicted are compelled to live a delusion of their own choices, and soon discover they are hopelessly trapped. And so we hide under our favorite bush.
(Euphoria was my favorite.)
“When the cool evening breezes were blowing, the manand his wife heard the Lord God walking about in the garden. So they hid from the Lord God among the trees.9 Then the Lord God called to the man, “Where are you?”
Genesis 3:8
There is a Latin phrase, esse quam videri; to be rather than seem to be.” We would rather be “seeming to be” than actually just “be.” The sons of Adam and the daughters of Eve are still using “fig leaves.” We don’t want to deal with the truth about ourselves and face the sin of our lives. But it seems to be more than that.
The struggler and the broken believer may try to conceal themselves.
They may hold up an image that deflects the curious onlooker from seeing the real them. We won’t deal with the truth, and we choose to hide ourselves. We want to be seen as “together” even if we are not. It is all about looking good. This is pretense and sham. We dodge and deflect.
“And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil.”
John 3:19
This was Jesus’ indictment of the human heart. I wish it was otherwise.
Each day I must put to death my old self. Take my meds, and ask the Lord for strength to stay real. No more pretense, and no more projecting a false self to others (and myself.) I choose reality over fantasy.
The Holy Spirit is eagerly waiting to fill me. In this I discover I can live well with the strength and joy He gives me.
“The God who can change a sinner into a Christian by giving him His life can equally transform the fleshly Christian into a spiritual one by giving him His life more abundantly.”
—Watchman Nee
Lord Jesus, may it be that the real me meets the real You. Keep me real and authentic. Amen.
Broken Believers 