Читать книгу New Daily Study Bible: The Gospel of John vol. 2 - William Barclay - Страница 27

LIGHT FOR THE BLIND EYES

John 9:1–5

As Jesus was passing by, he saw a man who was blind from the day of his birth. ‘Rabbi,’ his disciples said to him, ‘who was it who sinned that he was born blind – this man or his parents?’ ‘It was neither he nor his parents who sinned,’ answered Jesus, ‘but it happened that in him there might be a demonstration of what God can do. We must do the works of him who sent me while day lasts; the night is coming when no man is able to work. So long as I am in the world, I am the light of the world.’

THIS is the only miracle in the gospels in which the sufferer is said to have been afflicted from his birth. In Acts, we twice hear of people who had been helpless from their birth (the lame man at the Beautiful Gate of the Temple in Acts 3:2, and the cripple at Lystra in Acts 14:8), but this is the only man in the gospel story who had been so afflicted. He must have been a well-known character, for the disciples knew all about him.

When they saw him, they used the opportunity to put to Jesus a problem with which Jewish thought had always been deeply concerned, and which is still a problem. The Jews connected suffering and sin. They worked on the assumption that wherever there was suffering, somewhere there was sin. So they asked Jesus their question. ‘This man’, they said, ‘is blind. Is his blindness due to his own sin, or to the sin of his parents?’

How could the blindness possibly be due to his own sin, when he had been blind from his birth? To that question, the Jewish theologians gave two answers.

(1) Some of them had the strange notion of pre-natal sin. They actually believed that it was possible to begin to sin while still in the womb. In the imaginary conversations between Antoninus and Rabbi Judah the Patriarch, Antoninus asks: ‘From what time does the evil influence bear sway over a man, from the formation of the embryo in the womb or from the moment of birth?’ The Rabbi first answered: ‘From the formation of the embryo.’ Antoninus disagreed and convinced Judah by his arguments, for Judah admitted that, if the evil impulse began with the formation of the embryo, then the child would kick in the womb and break his way out. Judah found a text to support this view. He took the saying in Genesis 4:7: ‘Sin is lurking at the door.’ And he put the meaning into it that sin awaited human life at the door of the womb, as soon as a child was born. But the argument does show us that the idea of pre-natal sin was known.

(2) In the time of Jesus, the Jews believed in the preexistence of the soul. They really got that idea from Plato and the Greeks. They believed that all souls existed before the creation of the world in the garden of Eden, or that they were in the seventh heaven, or in a certain chamber, waiting to enter into a body. The Greeks had believed that such souls were good, and that it was the entry into the body which contaminated them; but there were certain Jews who believed that these souls were already good and bad. The writer of The Book of Wisdom says: ‘As a child I was naturally gifted, and a good soul fell to my lot’ (Wisdom 8:19).

In the time of Jesus, certain Jews did believe that a person’s affliction, even if it was from birth, might come from sin that had been committed before that person was born. It is a strange idea, and it may seem to us almost fantastic; but at its heart lies the idea of a sin-infected universe.

The alternative was that this man’s affliction was due to the sin of his parents. The idea that children inherit the consequences of their parents’ sin is woven into the thought of the Old Testament. ‘I the Lord your God am a jealous God, punishing the children for the iniquity of parents, to the third and the fourth generation’ (Exodus 20:5; cf. Exodus 34:7; Numbers 14:18). Of the wicked man, the psalmist says: ‘May the iniquity of his father be remembered before the Lord, and do not let the sin of his mother be blotted out’ (Psalm 109:14). Isaiah talks about their iniquities and ‘their ancestors’ iniquities’, and goes on to say: ‘I will measure into their laps full payment for their actions’ (Isaiah 65:7). One of the keynotes of the Old Testament is that the sins of the parents are always visited upon the children. It must never be forgotten that we do not live in isolation from others and we do not die in isolation from others. When we sin, we set in motion a train of consequences which has no end.