John 9.part I – introduction
April 6th 2014
Milk
Communion
Welcome
Let’s pray
Sermonette?
(Communion)
There is something beautiful about communion – something that transcends the obvious and delves deeply into our relationship with God while in our flesh.
Symbolism can really profoundly affect us, can’t it? And our taking communion is a highly symbolic act – in fact that is all that it is.
I mean we aren’t partaking of unleavened bread and wine as a means to cleanse ourselves of sin – that is almost comical when we think about it relative to scripture for it is ONLY by and through faith on the shed blood of Christ that we have been cleansed of sin.
But we continue to ingest these elements anciently established together as believers, and in so doing we are moved – to reflection, to introspection, to gratitude for God saving us while we were yet sinners.
(beat)
A number of months ago we abolished the monthly rote practice of partaking of these elements simply because even on a first of the month basis the practice was becoming religious.
We want relationship – with Him and with each other. So here we are gathered in a room as men and women who believe that the Lord Jesus Christ was born, lived a sinless life, and then offered Himself up to be beaten and killed . . . for us . . . for our sins past, present, and future, large and small.
And while we are in this flesh – in these bodies – we are taking a few minutes to symbolically eat elements that depict Him – broken, unleavened bread and His shed blood – which redeems us, saving us from judgment.
Please come forward and take up these simple, beautiful elements that represent our faith.
Eat them as you are inclined, and let’s join with each other in this physical, highly symbolic memorial of our King.
May His SPIRIT (by which we NOT live) be with us in abundance.
Play “Take Eat”
Okay, we left off last week with Jesus telling the Jewish leaders gathered there around Him that anyone who “kept His word” (“received His teachings) “would never see death.”
Thinking He was talking about physical death their response to this was Abraham and the prophets before Him had all died, was He saying He was greater than Abraham?
Let’s read through to the end of the chapter where it starts off with Jesus saying
54 Jesus answered, If I honor myself, my honor is nothing: it is my Father that honoreth me; of whom ye say, that he is your God:
55 Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying.
56 Your father Abraham rejoiced to see my day: and he saw it, and was glad.
57 Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?
58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.
59 Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.
It’s kind of unfortunate that we ended the chapter this way because if I had planned it better we would have built up using more of the text because it is pretty dramatic.
I mean, the narrative continues to unfold with higher and higher levels of banter between each side, and when it culminates, Jesus drops that last line with just absolutely sends them over the edge (as we read).
But let’s go back and wrap the chapter up.
The Lord has persistently – even relentlessly – tried to get them to see who He was – the promised Messiah – so much so that He tells them flat out that if they received Him (believed on His words) they would never see death (the second death we talked about last week).
This launched them into saying that He was certainly deluded, possibly a Samaritan, certainly demon possessed – but His profession was self-serving and NOT of God. (verse 54)
54 Jesus answered, “If . . . I honor myself, my honor is nothing: it is my Father that honoreth me; of whom ye say, that he is your God.
This is a repeated claim Jesus makes – “I am not here to honor myself,” but we also remember that these religious leaders were claiming that they were both children of Abraham and that God was their father. Jesus reference this (saying and speaking of God, “of whom you say that He is YOUR God”) but He adds (verse 55)
55 Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying.
This is really a unique, and beautiful, and daring statement Jesus makes here – You claim to know Him “yet you have NOT known him, but I know Him.”
It’s a fascinating fact – FACT – that many, many people over the course of human history have claimed to know God.
I would bet that if we could poll the earth with all of its varied religious beliefs and varied theological positions a rather large number of people from extremely divergent walks would also claim “that they too know God,” AND . . .and . . . and . . . and Jesus would have said to “some” of them (most of them . . . all of them . . .??) “You don’t know Him – but I know Him.”
Gone are the days where I think I can decide who knows God and who does not.
Not my place. People are too strange and hard to read, to duplicitous and capable of putting on a good show.
Then there’s the theology of it all – again, I refuse, in His very name to surmise which individuals know Him and which do not.
But I do think we can state a few facts (according to our beliefs and the Word of God that accompanies these beliefs).
First, to know Him AND His Son is life eternal (or eternal life).
Jesus says in John 17:3
“And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.”
So whether we know if someone knows God or not we believe that to know the only true God and Jesus Christ is life eternal.
So we preach, and teach, and share, and speak of them to each other and all who will hear.
Next, according to our beliefs, to know God alone is not possible without knowing His Son, and in a similar vein knowing (or in this case thinking we know God) without His Son is impossible.
For human beings to know God is to know His Son. To exclude the Son is to fail to have life eternal.
Finally, it’s not just knowing of the Son and the invisible God but knowing them from the heart.
It is not just “head knowledge knowing” but “heart knowledge knowing.”
James points out that even the devils believe in (and tremble at) God – so it’s not just the acknowledgment that they exist – it’s believing in and on them for our redemption and salvation.
In fact I would suggest that when it comes to Christ Jesus it is knowing that He is the I Am – the self-existing one who come from on high to redeem the world.
This type of knowing Him will prevent the Lord’s description from ever happening when many will come to Him and say, “Lord Lord,” and He will say back in return:
“Depart from me – I don’t even know who you are.” (In verse 56 Jesus continues, saying)
56 Your father Abraham rejoiced to see my day: and he saw it, and was glad.
What does this mean?
The father of the faith, the father of your flesh, Abraham looked forward to the time (the day) that the Messiah would come forth.
In Hebrews 11 (a chapter known as the Hall of Fame of Faith) at verse 8 the writer mentions Abraham. Then in verse 11 he says:
“These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them,”
In other words, Abraham and many many others looked forward with anticipation to the time when the messiah would make His appearance on earth.
This is all Jesus means. But what’s interesting about the passage is that He says,
“Your father Abraham rejoiced (greatly longed) to see my day AND HE SAW IT and was glad.”
Where the King James says “and He saw it,” the word for saw is not blepo for actually saw but “eido” which means he perceived it, was aware of it.”
He had a prophetic view of His day.
How? Why?
First, God foretold His advent to him in Genesis 12:3 and 18:18.
In 12:3 the Lord says: “And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.”
Most believe this is a clear prophesy of the Messiah coming in and through His progeny.
Genesis 18:18 says something similar:
“Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?”
But it is Paul who clears the meaning of these passages up for us saying in
Galatians 3:16: “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, and to thy seed, which is Christ.”
Additionally, in and through His experience of offering up His Son Isaac it is believed Abraham had a personal picture that the Messiah would be offered up as a sacrifice for sin.
The writer of Hebrews intimates this point saying (in reference to Abraham offering up Isaac):
Hebrews 11:19 “Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.”
Additionally, and this is admittedly heavy, but pagan and heathen nations were known to offer up their own children as sacrifices to the Gods.
The practice was utterly pagan and fairly ubiquitous.
Abraham came out of an extremely pagan culture and the irony of God asking Him to offer up His only Son cannot be overlooked.
Neither can his willingness to go forward and perform it. For me this says the instructions from heaven must have been unquestionable – and even though they must have been reprehensible to Abraham He was willing to go forward IN FAITH and both do what God told Him to do AND trust that God would also perform what He had promised – an enormous nation from His loins.
But here’s the deal – what separated the Abraham and Isaac experience from other pagan nation rites and rituals of child sacrifice was God told him to stop – listen – and then God provided a ram caught in the thicket to replace Abrahams Son.
Because of this the Jews had a saying which echoed the fact that they were NOT child sacrificers – God will provide a substitute – a line referring to Abraham being provided a substitutionary Ram instead of His Son.
We might look at all this like a picture of the Messiah to come but with child sacrifice being so forbidden (because of its ties to pagan ritual) I have yet another reason to questions the doctrine of ETERNAL Sonship.
Some (admittedly deep) food for thought.
In any case the Jews there with Jesus in the temple took His words literally (as they were accustomed to doing (verse 57)
57 Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?
For Jesus to say Abraham was anxious or rejoicing to see my day was akin to saying what I am doing here is MORE important that the works of your Father Abraham.
The Jews were being either unintentionally dense or intentionally obtuse (I would suggest the later as they obviously knew Jesus was not speaking literally.
So the stage is set – the conversation leading to one of the greatest and most important quotes gives during His earth life. (verse 58)
58 Jesus said unto them, “Verily, verily, I say unto you, Before Abraham was, I am.”
John is the only one who reports this statement of the Lord and I would suggest that the three synoptic gospels (which came first) were written for means other than John’s and that John’s account was to plainly show the divinity of Jesus Christ.
What is the meaning of this line? Before Abraham was (before He existed or lived) I am (or I was).
There is perhaps no clearer expression in scripture that proves the divinity of Jesus.
First, the line is saying “before Abraham lived I lived.” This automatically has Jesus saying that, as God, He is immortal – without beginning or end, uncreated, from the beginning – from everlasting to everlasting. GOD
On this any Christian can agree. God has existed without any respect to time. We divide time into the past, the present, and the future. The expression, “I Am” (which we know by now hearkens back to the name God tells Moses to call Him back in Exodus) says that He does not measure his existence in time but as a continued and unchanging existence.
Abraham was born into time and space – before Abraham lived, I – the self-existent uncreated one – was.
This story reflects back to the question of a pre-mortal pre-existence which John clearly laid out the Messiah had in John 1:1
“In the BEGINNING was the Word . . . and the Word was with God, and the Word was God.
All things were made by the Word and without the Word was not anything made that was made (Abraham included) and the Word was made flesh . . . and dwelled among us.”
Later in the gospel of John (20:31) he records the following about his written account:
“But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.”
From all of this – from the writings of John alone – we are able to see that the spirit of Jesus Christ (eternal, uncreated, and God) is necessary to understand (If you don’t believe that I AM Jesus said, you will die in your sins) which John uses to prove He was the promised Messiah.
And the Jews response to His incomprehensible claim? (verse 59)
59 Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.
By their response we know they understood His meaning perfectly – so perfectly they believed they had the right to stone Him on the spot, the penalty for blasphemy – obviously ignoring His right to a trial.
We might wonder how, if He was standing in the temple, they were able to pick up stones as they were not outside but in an enclosed area.
Apparently, and according to a number of older commentaries, Herod was still not done with building and repairing the temple grounds and there would have been plenty of loose rock about that could have been taken up to kill him.
This insight also helps us make sense of the previous story found in the chapter of the woman caught in the very act of adultery being brought to Him in this same location and Him writing in the dust as her accusers stood nearby.
That wraps up chapter eight and brings us to one of (if not the) longest narratives in the New Testament – the story of the man born blind.
In all I count sixty two verses – forty one in chapter 9 and then another 21 in chapter 10.
Aside from the Passion of the Lord and then the sermon on the Mount I don’t think there is a longer narrative in the New Testament (and there is certainly no longer event taken from the day to day life of Christ – I mean the story of raising Lazarus is only 45 verses long).
So what is it about this story – plenty.
In fact in terms of scriptural significance I place the healing of the Man born-blind right up there with the aforementioned New Testament narrative it is SO significant.
I would like to read through it with you to set the tone for the next few weeks as we cover the contents in our verse by verse analysis.
But let me first present to you the scenes and the players of the story.
I think it will help in our general and overall understanding of the story.
Scene One introduces us to a man who was born-blind and it takes up verses 1-5.
The fact that He was born blind causes the disciples to ask a rather profound question – who sinned that caused this poor man to be born without sight – his parents or the man himself.
In scene two we have a healing take place – it covers verse 6-7 and introduces us to a fascinating fact about our Lord and His ministry – He uses all sorts of methods to heal people – this being one of the most unique to our day and age.
The third scene introduces us to something very very typical – nosey neighbors (verses 8-12) and how they get involved with the healed man.
Turning up the heat verses and starting at verse 13 we meet some more typical characters – the religious rulers (couldn’t have a significant event go on without them popping up can we?).
They hang around for most of the rest of the story, causing trouble and bringing in doubt to some extent or another.
At verses 19-23 the religious leaders pull in his parents and then at verse 24 they bring the healed man in himself and grill Him.
This is an utterly fascinating exchange which lasts eleven full verses.
After wards, at verse 35 Jesus steps back into the story and has a dialogue with the man and in the last two verses the Lord responds to some eavesdropping Pharisees on the condition of their eternal souls.
That ends chapter 9 but in chapter ten Jesus continues teaching and the first five verses He presents a very quixotic parable which he then explains.
It is this very parable (of the sheepgate) that causes Jesus to then teach that He is the good shepherd and this causes more division among the Jews with some saying He is mad and has a devil while others ask:
Can a devil open the eyes of the blind?
The principles – the spiritual lessons and applications found in these passages are amazing and we’ll watch them unfold over the next few weeks but let’s wrap today up with a verse by verse reading of them.
Ready?
John chapter 9 and the first 21 verses of 10:
John 9:1 And as Jesus passed by, he saw a man which was blind from his birth.
2 And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?
3 Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.
4 I must work the works of him that sent me, while it is day: the night cometh, when no man can work.
5 As long as I am in the world, I am the light of the world.
6 When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,
7 And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.
8 The neighbors therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged?
9 Some said, This is he: others said, He is like him: but he said, I am he.
10 Therefore said they unto him, How were thine eyes opened?
11 He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight.
12 Then said they unto him, Where is he? He said, I know not.
13 They brought to the Pharisees him that aforetime was blind.
14 And it was the sabbath day when Jesus made the clay, and opened his eyes.
15 Then again the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see.
16 Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them.
17 They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes? He said, He is a prophet.
18 But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight.
19 And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see?
20 His parents answered them and said, We know that this is our son, and that he was born blind:
21 But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself.
22 These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue.
23 Therefore said his parents, He is of age; ask him.
24 Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner.
25 He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see.
26 Then said they to him again, What did he to thee? how opened he thine eyes?
27 He answered them, I have told you already, and ye did not hear: wherefore would ye hear it again? will ye also be his disciples?
28 Then they reviled him, and said, Thou art his disciple; but we are Moses’ disciples.
29 We know that God spake unto Moses: as for this fellow, we know not from whence he is.
30 The man answered and said unto them, Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes.
31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth.
32 Since the world began was it not heard that any man opened the eyes of one that was born blind.
33 If this man were not of God, he could do nothing.
34 They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out.
35 Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God?
36 He answered and said, Who is he, Lord, that I might believe on him?
37 And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee.
38 And he said, Lord, I believe. And he worshipped him.
39 And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.
40 And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also?
41 Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth.
John 10:1 Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.
2 But he that entereth in by the door is the shepherd of the sheep.
3 To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.
4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.
5 And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.
6 This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.
7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.
8 All that ever came before me are thieves and robbers: but the sheep did not hear them.
9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.
10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.
11 I am the good shepherd: the good shepherd giveth his life for the sheep.
12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.
13 The hireling fleeth, because he is an hireling, and careth not for the sheep.
14 I am the good shepherd, and know my sheep, and am known of mine.
15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.
16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.
17 Therefore doth my Father love me, because I lay down my life, that I might take it again.
18 No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.
19 There was a division therefore again among the Jews for these sayings.
20 And many of them said, He hath a devil, and is mad; why hear ye him?
21 Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?
Think on these passages and we’ll get into them next week.
Questions? Comments?
Prayer
