Martin Collins, wrapping up his sermon series "Back to Life" by focusing on the seventh sign narrated by the Apostle John, the resurrection of Lazarus, reiterates that the statement, "Jesus wept" reveals that Lazarus was precious in God's sight. All of us who are called by God are so precious in His sight that Jesus Christ, before we were even born, died for us, saving us from oblivion. God has made it possible for the spirit in man to link with His Holy Spirit, revealing the deep things of God and building in us godly character, qualifying us to become one with Christ, spiritually His Bride. Without a calling from Almighty God, there is no hope in avoiding the consequence of sin. Human effort will not remove sin. The seven miracles narrated by John illustrate that Jesus (1.) is the source of all joy (turning water into wine), (2.) has power over sickness (healing of the nobleman's son), (3.) has the power to transform helplessness to wholeness (healing of the invalid), (4.) is the Bread of Life (feeding of the 5000), (5.) has power over nature (walking on the water), (6.) is able to reverse the deleterious effect of sin on the mind (healing of the blind man), and (7.) has power over life and death (resurrection of Lazarus). Jesus made it clear that "believing is seeing." God demonstrates His profound love for us, submitting us to a demanding sanctification process to make us ready for His Family.
The episode of the healing of the man born blind takes up an entire chapter of the book of John, signalling its importance in understanding the work of Christ. Martin Collins discusses the blind man's response to Jesus, the part the Sabbath plays in the healing, and the ubiquity of opposition to true Christians.
Only the apostle John records Jesus' healing of the man born blind, found in John 9, which shows Christ calling a people for Himself despite the efforts of the Jewish authorities to deter Him. Martin Collins covers a few major themes woven throughout this account.
John Ritenbaugh focuses upon the unique emphasis made by the apostle John in his gospel. Unlike the emphasis on Christ's humanity, shared by Matthew, Mark, and Luke, John's depiction of Christ seems to be more spiritual, depicted in the image of the eagle, whose ability to soar, having keen eyesight and the ability to transport its offspring out of harm's way, gives Christ His proper God-dimension. John realized that he had been in the presence of God Incarnate—a Being indescribably transcendent?the very source of eternal life. Christ provides a model of how to live a godly life in the flesh, living life the way God lives it. Using His light, we can negotiate our way in this dark, hopeless world, finding eternal life and partaking of His divine nature.
John Ritenbaugh focuses upon the episode of the healing of the man blind from birth and the resultant threats imposed upon the man and his family by the Pharisees who accused Jesus of breaking the Sabbath. The man, healed by Jesus but persecuted and disfellowshipped by the Pharisees, realized God was responsible for the miracle. One can conclude that the closer we get to God, the more likely we will have persecution; but the closer we get to Him, the greater and more real He becomes and the more likely we will serve Him correctly. When Christ opens our eyes and cleanses us from our impurities, our behavior impacts those around us, leading to some bewilderment and persecution, but incrementally toward greater knowledge of God. Seemingly, only a person conscious of his blindness (weakness or lacks) will make an effort to overcome. In chapter ten, the shepherd/sheep analogy demonstrates the importance of the sheep "knowing the Master's voice" in the midst of a community corral having many diverse flocks. The gate or door of the corral (as symbolized by Christ) connotes security, tranquility, and order, protecting the flock from thieves and predators (metaphorically representing false prophets and false doctrine). Christ takes responsibility for caring for His flock (who over the years have become His intimate companions), including laying down His very life.
John Ritenbaugh, focusing upon the spiritual bondage (slavery to sin) Jesus referred to in John 8:34, warns against habitual sin- or sinning as a "way of life"- under the power, control, or influence of sin (graphically described by Paul in Romans 7:7-24.) As long as we are slaves of sin (following the dictates of our own lustful desires), we have no free moral agency. God liberates us from sin in order that we might be free to obey Him. Jesus warns the Pharisees that because righteousness and character cannot be transferred from one person to another, they cannot trust in their pedigree (as physical descendants of Abraham). Without the implanted Spirit of God, we have absolutely no capacity to receive or appreciate spiritual truth or to hear God's Word, allowing it to convict us, making an impact on our lives. The study concludes in John 9 with an examination into the healing of the man blind from birth, occurring near the Pool of Siloam.
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