Sunday School Lessons

OCTOBER 29, 2017

JESUS AND THE MAN BORN BLIND (PART II – VERSES 13-34)

INTRODUCTION:

1. Jesus had just performed another notable miracle, the healing of a man born blind.
2. He had described His actions as the manifestation of the works of God. (Verse 3b)
a) He had done this as the consequence of being “the Light of the world.” (Ch. 8:12)
b) He had done this as the Heavenly Father’s Workman. (Verses 4, 5)
c) He had done this to show forth the way of salvation.

3. The notable means of the blind man’s healing was his washing in Siloam’s pool, which remarkably signified the gentle nature of the Messianic kingdom. (Verse 7; Isa. 8:5-8)
4. By using means, Jesus teaches us that salvation, which is God’s divine work, comes by the use of means.
a) There must be submission.
b) There must be faith.
c) There must be obedience.
5. So much interest and fascination attaches itself to this story of Jesus and the man born blind.

I. FIRST, THERE IS THE ACCOUNT OF THE MIRACLE ITSELF. (VERSES 1-12) (See previous lesson)

II. SECOND, THE PENETRATING INVESTIGATION THAT FOLLOWED. (VERSES 13-34)

A. THERE IS THE FIRST APPEARANCE OF THE BLIND MAN. (VERSES 13-17)
1. Those who push for the investigation are the ill-disposed questioners of Verses 10, 12.
2. The Pharisees here are the local party leaders. (Verse 13)
3. The day of the miracle is noted, for it will form the basis of the Pharisees’ charge. (Verses 14, 16)
a) This inquisition took place the day after the Sabbath, for when the miracle was done the sun was setting. (Verse 4)
b) The phrase, “Jesus made the clay…” suggests the charge of anti-Sabbatical work. (Verse 14)
c) Jesus never broke the Sabbath, only the Jewish caricature of it.
4. There was a divided decision concerning Jesus’ action. (Verse 16)
a) Those who laid emphasis upon the ceremonial dogma concluded He was not of God.
b) Those who emphasized the divine fact could not but reason that He was of God.
5. The testimony of the formerly blind man was incisive – Jesus had to be a prophet of God. (Verse 7)

B. THE BLIND MAN WAS CONFRONTED WITH HIS PARENTS. (VERSES 18-23)
1. The more hostile ones insisted on calling the man’s parents.
a) They are denominated Jews because of their disposition to Jesus. (Verse 16a)
b) They suspect collusion between Jesus and the blind man.
2. They ask the parents a three-fold question. (Verse 19)
a) Is this your son?
b) Was he born blind?
c) How does he now see?
3. The parents answer the first two, but defer the last. (Verses 20, 21)
a) Yes, he is our son.
b) Yes, he was born blind.
c) Why don’t you ask him how his eyes were opened? He’s old enough to answer for himself.
4. The parents answered this way out of fear. (Verse 22)
a) They knew of the Jews’ agreement to excommunicate any who confessed Jesus as the Christ. (The first such anti-Christian rule.)
b) They also knew the firmness and ability of their son. (Verse 23)

C. FINALLY, THERE WAS THE SECOND APPEARANCE OF THE BLIND MAN. (VERSES 24-34)
1. This ecclesiastical court had reached a decision. (Verse 24)
a) Concerning Jesus – this man is a sinner, i.e. a man without principles, a violator of the Sabbath.
b) Concerning the blind man – “Give God the praise,” i.e. denounce Jesus and thus repent of your blasphemy of thinking Him to be a prophet.
2. The healed man adamantly asserts the fact that he sees. (Verse 25)
a) He is not willing to have the miracle overthrown by dogmatics.
b) He is not willing to deny what God has done for him.
3. Again, they question, hoping to criticize some detail. (Verse 26)
4. Now the healed man answers them with great boldness. (Verse 27)
a) He detects their spiritual blindness and willing ignorance.
b) He sarcastically asks if they would be Jesus’ disciples.
5. They answer him with pious pretentions. (Verses 28, 29)
a) They revile him as a disciple of Jesus.
b) They profess their discipleship of Moses, to whom they know that God spoke.
c) They indirectly insult the legitimacy of Jesus’ birth.
6. Emboldened, the healed man gives a most reasoned reply. (Verses 30-33)
a) He declares their unbelief to be a greater miracle than his healing. (Verse 30)
b) By his healing, he logically process Jesus’ divinity. (Verses 31-33)
7. In casting him out, the Jews inadvertently admit this man’s healing. (Verse 34)
a) His being “altogether born in sins,” refers to his being born blind, i.e. under God’s curse of blindness.
b) Therefore, he had been healed by Jesus.
c) They should have been taught by him, but rather, “they cast him out.”
d) What an honor to be persecuted for Jesus’ sake.

OCTOBER 22, 2017

JESUS AND THE MAN BORN BLIND (PART 1 – VERSES 1-12)

INTRODUCTION:

1. Although John gives us some early indications of the unbelieving Jews’ resentment toward Christ, the first phase of their overt hatred began immediately after the notable miracle which He performed on the impotent man in chapter 5.
2. That phase has now been exhausted, and in this chapter another notable miracle is about to produce new hatred and new conflict.
3. Jesus, having avoided the fury of the mob now passes on to the place where He encounters “a man which was blind from his birth.” (Ch. 8:59; 9:1)
4. We will divide this fascinating story into three lessons, under the following three headings:
a) First, the account of the miracle itself,
b) Second, the penetrating investigation which followed, and
c) Third, the record of the spiritual result of the whole matter.

I. FIRST, WE HAVE THE ACCOUNT OF THE MIRACLE ITSELF. (VERSES 1-12)

A. THE PROBLEM OF THIS MAN’S BLINDNESS AND THE REASON FOR HIS BLINDNESS PROVIDE THE SITUATION IN WHICH THE MIRACLE IS WROUGHT. (VERSES 1-5)
1. The disciples apparently took notice of this man because of the way Jesus had looked at him. “Jesus…saw a man which was blind from his birth.”
a) The expression “Jesus saw a man…” indicates something more than a simple notice taken of him.
b) There are many other examples of this truth. (Matt. 9:9; Mark 1:16; 9:20; Luke 7:13; 13:12; John 1:47, etc.)
2. The question of genetic infirmity and divine judgment is raised. (Verse 2) “…who did sin…that he was born blind?”
a) The question implies that sin must be the cause of physical infirmity and suffering.
(1) Of course, in a general sense, this is so. All sickness and infirmity is a result of the fall.
(2) But they were speaking of sin in a specific, personal way.
b) Did this man sin?
(1) In his soul’s preexistence? Were they suggesting such a possibility?
(2) While he was yet in the womb? (Gen. 25:22)
(3) Was this anticipatory chastisement for his future sins?
c) Or did his parents sin? (Exo. 20:5)
3. Jesus’ answer greatly elevates this sad situation. (Verse 3)
a) They had concentrated upon the mystery of suffering.
b) Jesus would have them view the purpose for which God permits suffering and the good that can derive from it.
c) He does not deny sin in this man or his parents.
d) But He does deny a necessary connection between illness and sin.
e) Therefore they have no right to judge the one who suffers.
4. Jesus teaches us that we are to make evil an occasion for good.
a) It is an evil that this man was born blind, yet out of it will come the manifestation of the works of God.
b) The works of God comprehend not only his physical healing, but also his spiritual enlightenment and conversion.
c) The works of God pertain to Jesus and His kingdom.
5. Jesus is the Father’s workman to perform the works of God. (Verse 4)
a) Perhaps Jesus is gazing at the setting sun as He speaks.
b) “The day” is the work of His earthly life.
c) “The night” is the termination of His life by cruel death.
6. While in this world, Jesus is shining as the sun. (Verse 5)
a) While He lives and ministers, the light of His words go forth.
b) While He ministers, there is the opportunity of grace for Israel.
c) When at last they have put Him to the tree, the light will have gone out and they will have been resigned to national darkness.

B. THERE THEN IS THE INTERESTING AND INSTRUCTIVE MEANS BY WHICH JESUS PERFORMS THIS MIRACLE. (VERSES 6, 7)
1. Jesus did not always use the same means to perform miracles.
a) Jesus often healed by a mere look or word. (Matt. 8:8; John 4:49-53)
b) Jesus healed another blind man by a simple touch. (Matt. 20:34)
c) Elsewhere He used spittle only to heal the blind. (Mark 7:33; 8:23)
2. Thus, the means were not essential to the healings, but were used to teach the way of salvation.
a) Negatively, they were not used as a medical agency.
b) Essentially, they were used to bring the sick person into contact with the Person of Jesus in some way.
c) It was necessary that each one knew that the cure came from His very Person.
d) Practically, they teach us that God does use means in salvation.
(1) First, there must be submission;
(2) Next, there must be faith; and
(3) Finally, there must be obedience.
3. The means used here are instructive.
a) The spittle clay reveals the artificial blindness of tradition.
b) The washing itself depicts the Spirit’s regeneration. (Titus 3:5)
c) The pool of Siloam typifies Divine salvation by Messiah. (Isa. 8:6)
(1) Siloam means “sent.”
(2) It’s waters flowed softly.
d) Jesus is “the Sent One” by Whom is salvation.

C. THEN LASTLY, THERE IS THE IMMEDIATE RESPONSE OF NEIGHBORS. (VERSES 8-12)
1. In obedience to Christ, this man is made to see. (Verse 7b)
2. Not finding Jesus, he returns to his home quarters.
3. His neighbors, though amazed, are divided in opinion. (Verses 8, 9b)
4. His simple, direct, and clear testimony is given. (Verses 10, 11)
5. At the mention of Jesus, some want to know where He is.
6. Sensing their animosity, he is glad to say he doesn’t know. (Verse 12)

OCTOBER 8, 2017

JESUS AND ABRAHAM

INTRODUCTION:
1. From the time that Jesus healed the impotent man at the pool of Bethesda, the Jews were seeking the more to kill Him. (Ch. 5:18) For that reason He did not any longer walk in Jewry until He went up to the Feast of Tabernacles in secret. (Ch. 7:1, 10)
2. It is clear that in chapters 7 and 8 the Jew’s hatred became more intense.
a) When He declared Himself to be the Water of Life, they wanted nothing more than to take Him, but their efforts were frustrated for various reasons. (Ch. 7:33ff)
b) When He declared Himself to be the Light of the World, the forces of darkness declared all-out war against Him.
3. Anticipating the unbelief that would prevail in Judea at the end of chapter 8, (like unto that in Galilee at the end of chapter 6) Jesus pronounced severe judgment upon His unbelieving hearers.
a) They were not free, but rather slaves to their sin. (Verses 32-34)
b) They were not children of Abraham, because they believed not on Him. (Verses 39-41)
c) They were not sons of God, but in truth, were children of the devil. (Verses 41-44)
4. Jesus based these charges upon moral and spiritual realities, rather than ethnic origins and national history. (Verses 45-47)
5. Jesus, in His response to the Jew’s bitter attack, gave the highest affirmation of His divine preexistence. “Before Abraham was, I am.”

I. HERE WE HAVE THE CONCLUSION OF AN INTENSE SPIRITUAL BATTLE IN WHICH JESUS DEFENDS HIS HONOR AGAINST THE JEWS’ SEVEREST CHARGE YET. (VERSES 48-50)

A. THE JEWS HERE MAKE THEIR HARSHEST ATTACK YET BY CHARGING THAT JESUS IS DEMON POSSESSED AND AN ENEMY OF ISRAEL. (VERSE 48)
1. Jesus had just before this declared His heavenly origins and His oneness with the Father in His testimony, judgment, nature, and work.
2. Now, infuriated over His true statement regarding their paternity, (Verses 39, 42, 44) they charge Him with having a devil.
a) This was a renewal of a former allegation, when Jesus challenged their loyalty to Mosses and the Law. (Ch. 7:20)
b) Here His denial of their connection to Abraham and the Covenant was met with the same response.
3. They accuse Him of being a Samaritan, that is, an enemy of Israel; one who was ignorant of God’s Word and a blasphemer, and filled with hatred.
4. These harsh and severe charges were meant to denounce His claim that He was the Son of God.

B. JESUS RESPONDS TO THESE BLASPHEMOUS CHARGES WITH A PLAIN AND SIMPLE DEFENSE OF HIS HONOR AND PERSON. (VERSES 49, 50)
1. When reviled, He reviled not again. (I Pet. 2:23)
2. Jesus simply denies that He is possessed of a devil. “I have not a devil.”
3. Jesus denies that He has judged them in hatred. “…but I honor my Father.”
4. Indeed, the disrespect they had shown Him revealed they were the ones who had acted devilish. “…and ye do dishonor me.”
5. He denies seeking His own glory. (Verse 50a)
6. Jesus commits Himself to Him that judgeth righteously. (Verse 50b; I Pet. 2:23)
a) He who seeketh will found a new Israel. (Ch. 4:21-24; Rom. 9:6-8, 23, 24)
b) He who judgeth will cause Jerusalem’s fall and final judgment.

II. JESUS HERE GIVES HIS LAST TESTIMONY RESPECTING HIS OWN PERSON. (VERSES 51-59)

A. TO THOSE WHO ARE TRUE BELIEVERS JESUS GIVES A WONDERFUL PROMISE. (VERSES 51-53)
1. Although the objections voiced by many of “those Jews which believed on him” proved their faith invalid, Jesus knew that some among them were true believers. (Verse 31ff)
a) Some were keepers of His sayings whose faith stood the test. (Verse 31a)
b) They were therefore disciples indeed. (Verse 31b)
2. To these Jesus promises freedom from death.
a) They shall not die in their sins. (Verses 21, 24)
b) They shall not be cast out of the household as slaves. (Verse 35)
c) They shall be “free indeed.” (Verse 36)
3. The unbelieving Jews strenuously object to this precious promise to Christ’s true disciples. (Verses 52, 53)
a) They rightly understood this as a further claim of Jesus, that what He promises to His disciples, He must also possess Himself.
b) They knew that he was claiming for Himself that which, according to their understanding, Abraham and the prophets lacked, that is, freedom from death.
c) Actually, the death of which He spoke was not physical death.
(1) Neither He nor His disciples would escape physical death.
(2) Plus, Abraham and the prophets, through faith in Christ, also enjoyed freedom from death.
(3) His superior greatness to Abraham and the prophets would, however, be seen in that He would rise from the dead. (John 10:17, 18)
(4) In His bodily resurrection, He is the first fruits of all who are His; Abraham and the prophets included. (I Cor. 15:20-23; Matt. 22:31, 32; Psa. 17:15)
d) These unbelieving Jews, however, are not thinking in that realm, but their objection is simply that in this claim of never seeing death Jesus is making Himself greater than Abraham and the prophets. (Verse 53)
e) They therefore angrily ask, “Whom maketh thou thyself?” Just who are you claiming to be? (Verse 53c)
f) He will now answer that question, in words that leave no doubt as to Who He claims to be.

B. JESUS MAKES THE HIGHEST CLAIM FOR HIMSELF. (VERSES 54-58)
1. In this highest claim He is simply taking to Himself the honor which the Father gives Him. (Verse54)
2. They claim to have a relationship with the same God, yet their actions and treatment of Him put the lie to their profession.
a) Their professed knowledge of God was only an acquired knowledge. They did not know the Lord in personal relationship. “Ye have not known Him.”
b) Jesus’ knowledge of God is a direct intuitive knowledge.
c) Their knowledge of God is twisted, inaccurate – a lie.
d) There is a difference that is vital between knowing about God and knowing God.
e) All who truly know God will show honor to the Son. (John 5:23)
3. Abraham, who they proudly claimed as their father, rejoiced to see the advent of Christ. (Verse 56)
a) He rejoiced in the expectation of the coming of the promised hope.
b) He rejoiced to see Christ’s day, that is, the birth and life of Christ.
c) He saw Christ’s day.
(1) He saw it type and promise.
(2) He saw it through the eye of faith.
d) He was glad.
(1) His heart rejoiced at the promise, and he was made glad at the fulfillment.
(2) Abraham rejoiced (his heart leaped for joy, as it were) and he was glad (he was in a continuous state of joy).
4. The Jews’ objection brings an even grander declaration. (Verses 57, 58)
a) Their lack of understanding is quite remarkable. “Thou art not yet fifty years old, and has thou seen Abraham?”
b) Jesus’ powerfully declared His preexistence, based in His eternality.
(1) His declaration is preceded by a strong, solemn confirmation. “Verily, verily,” i.e. “Amen, amen!”
(2) “Before Abraham was…” i.e. before he had come into being.
(3) “I am.” (a mode of existence not subject to time or transition).
(4) Jesus here claims to be eternal in His Person (John 1:1, 14); He claims to be the Eternal God. (Exo. 3:14)

C. THE UNBELIEVING JEWS BECOME CONSUMED WITH WRATH BUT STILL UNABLE TO CARRY IT OUT. (VERSE 59)
1. Their anger becomes so great that they take up stones. Their intention is to execute Him.
2. Jesus, however, escapes from them.
a) First, He hides Himself, as any ordinary person might do.
b) But then, He simply passes through the midst of them, either by becoming invisible to them or somehow rendering them unable to harm Him. (See Luke 4:30)
3. We know from other failed plots against Jesus that the bottom line reason for their failure is that His hour was not yet come.
4. Jesus will know when His hour is come, at which time He will give Himself into their hands; and His death will not be by stoning, but they shall lift up the Son of man. (See Verse 28)

SEPTEMBER 24 & OCTOBER 1, 2017

THE NATURE AND SOURCE OF SAVING FAITH

INTRODUCTION:

1. Jesus attributed to His ministry two methods of teaching.
a) Testimony. (Verse 14a)
b) Judgment. (Verse 16a)
2. In Jesus’ testimony He reveals His origin, His mission, and His work. (Verses 14-29)
3. In His judgment He reveals the moral state of His hearers who remain in their unbelief. (Verses 31-36)
a) In this passage Jesus is dealing with some who were professing believers. (Verse 30)
b) Yet, from all that appears, many of them were unwilling to turn loose of much of their old way of life.
c) This is still the problem with a good many of our day who profess to believe on Christ.
4. In Jesus’ ministry of judgment Jesus brings out most clearly The Nature and Source of True Faith.

I. TRUE FAITH IS MANIFESTED IN ITS NATURE. (VERSES 30-36)

A. TRUE FAITH CAN ENDURE BEING PUT TO THE TEST. (VERSES 30-32)
1. True faith is willing to make public profession. (Verse 30)
a) They were Jews, yet members of the opposition party.
b) Some of them may have been members of the Sanhedrin (See John 12:42) and yet some professed faith.
c) They continued with their Messianic aspirations of the nation.
d) Only they thought that Jesus had the mission to satisfy these national aspirations.
e) They were not unlike many in our day who profess faith because they think Christ supports their personal agenda!
(1) Some want a happier family life.
(2) Some want a better society.
(3) All want personal fulfilment.
2. True faith is willing to be put to the test. (Verses 31, 32)
a) He advises them of the necessity of “continuing.” (Verse 31a)
(1) Continuing implies submission to Jesus.
(2) Continuing implies perseverance in faith.
b) He warns that only some are true disciples. “…then are ye my disciples indeed.”
c) He cautions that the truth must be truly known. (Verse 32a)
d) He makes plain that the true Messianic freedom is freedom from sin! (Verse 32b; Matt. 1:21)

B. TRUE FAITH CAN BE EXPERIENCED ONLY IN HOLINESS (VERSES 33-36)
1. Carnal nature can only be insulted by the promise of God. (Verse 33)
a) Jesus knew that many of them desired only an earthly freedom.
b) He further knew that they expected Messiah to bring this freedom.
c) Therefore He framed His words accordingly.
2. Sinful nature will always make its boast in the flesh. (Verse 33)
a) It will place its confidence in fleshly connections.
b) It will glory in political liberties.
c) It will be oblivious to its spiritual bondage.
3. Sin is antithetical to all true freedom. (Verses 34, 35)
a) The commission of sin turns free men into slaves. (Verse 34)
(1) Sin enslaves both the mind and the will.
(2) Sin leaves its servants powerless before it.
b) Slaves have no real rights.
(1) Whatever temporary privileges they enjoy may be taken away at any time.
(2) They themselves may be taken at any time and sold for their debts.
(3) What a picture this is of what was about to happen to unbelieving Israel.
4. Only the Son has the authority so set us free. (Verse 36)
a) Before, Jesus had used the term, “son” to indicate the quality of sonship.
b) From this point forward, the term refers to Himself as the unique Son of God.
c) Only the Son, as representative and heir of the Father’s estate has the right to free slaves.
d) He makes us free indeed, that is, spiritually free to God.
e) Consequently, we are members of His House forever.

II. TRUE FAITH IS HEAVENLY IN ITS SOURCE. (VERSES 37-47)

A. TRUE FAITH ARISES FROM SPIRITUAL SONSHIP.
1. Having exposed their spiritual bondage, Jesus now reveals their spiritual sonship.
a) These had based their freedom upon sonship to Abraham.
b) Jesus had shown them to be bondslaves to sin, thus disproving their contention that they had never been enslaved.
c) Now He destroys their claim to be “Abraham’s seed.”
2. He does not deny their civil registry as children of Abraham.
3. But He alleges a moral fact which destroys the value to this physical claim: their conduct towards Him and His Word. (John the Baptist and Paul did the same. Matt. 3; Rom. 9)

B. TRUE FAITH CAN BE DISCERNED BY ITS CONDUCT TOWARDS CHRIST AND HIS WORD. (VERSES 37-40)
1. Hatefulness to Christ’s Person is not the act of true faith. (Verses 37, 40)
a) It would not kill the Lord Jesus,
(1) Who is a messenger of truth;
(2) Who is come from God.
b) It would welcome Him as Abraham, the father of all the faithful, did.
(1) Abraham was distinguished for an absolute submission to divine truth. (Gen. 12, 22)
(2) He was distinguished by a love for the messengers of truth. (Gen. 16, 18)
2. True faith acts in accord with the Heavenly Father. (Verse 38)
a) Jesus spoke what He had seen from His Heavenly Father.
b) The Jews did what they saw their father do. (See Verse 44)
c) The parallels here are truly extraordinary.
(1) Jesus’ ministry was to testify and judge by speaking.
(2) He did this by speaking what He saw in the bright light of His Father’s truth.
(3) These unbelievers could only do what they had seen their father do in the shadows of falsehood.

C. TRUE FAITH WILL PROVE ITS HEAVENLY PATERNITY. (VERSES 41-47)
1. True paternity will win out in spite of proud protestations. (Verse 41)
a) Here is a slam at Jesus’ virgin birth. (Verse 41b) “We were not born of fornication.”
b) Here is a pretentious claim of God’s Fatherhood. (Verse 41c) “We have one Father, even God.”
2. There are two spiritual paternities possible. (Verses 42, 44)
a) Like Jesus, some have God as their Father. (Verse 42)
(1) This is chiefly shown by love to Christ.
(2) It is shown when Christ is honored as truly of God.
b) All others, like these proud Jews, have the Devil as their father. (Verse 44)
(1) Sinners are quite willing to have complicity in the Devil’s evil lusts.
(2) The Devil became a murderer when in the beginning he hated mankind as the revealer of God’s truth.
(3) Thus he abode no in the truth in which God made him.
(4) He tempted mankind to sin by the lie that comprised his fallen being.
(5) Therefore he is the father of all lies and liars.
3. One’s paternity determines the capacity for truth. (Verses 43, 45-47)
a) Whether or not we can understand and hear Christ’s Words depends on who our father is. (Verse 43)
b) Whether or not one believes the truth depends on who our father is. (Verses 45, 46)
c) Whether or not one has the capacity for God’s Word depends on who his or her father is. (Verse 47)