In Alexander Carson's article "The Man Born Blind," the primary theological topic is the understanding of divine providence in relation to human suffering. Carson argues that afflictions, including sickness and blindness, serve multiple purposes beyond divine judgment; they ultimately glorify God and facilitate His works. He points to the healing of the blind man in John 9, emphasizing that the man's blindness was not directly due to sin but to showcase God's glory through Jesus' miraculous act. This interpretation affirms the Reformed doctrine of God's sovereignty, illustrating that all suffering can lead to greater good and glorification of God if approached with the right perspective. Practically, this understanding encourages believers to view their own afflictions as opportunities for spiritual growth and divine glory rather than purely as punishment.
Key Quotes
“The works of God should be made manifest in him. He was born blind that Jesus might have an opportunity of giving him sight.”
“This affliction is in one way or other for the glory of God.”
“In the school of Christ this discipline is as necessary as teaching.”
“Afflictions may arise from particular sins or be the fruit of the sins of parents but they may also be without a view to either and be sent for the glory of God.”
What does the Bible say about suffering and affliction?
The Bible teaches that suffering can serve God's purposes and is not always a result of sin.
John 9:1-3
How do we know that God has a purpose for our afflictions?
God's sovereignty assures us that all afflictions serve His purposes, as noted in the story of the man born blind.
Romans 8:28, John 9:1-3
Why is it important for Christians to understand God's purpose in suffering?
Understanding God's purpose in suffering helps Christians endure trials with patience and faith.
Hebrews 12:5-11, Romans 8:28
Sickness and afflictions of every kind are all wisely ordered by the Lord. In every case they have an end. But they are not always in judgment. Men, however, are prone to ascribe them to judgment, and to decide rashly on particular cases. Judgment is one end of afflictive providential dispensations; but there are other ends to the Lord's people, which ought always to be distinguished. Taking it for granted that blindness was always the effect of some particular heinous sin, the disciples, on passing a blind man, asked Jesus whether the sin had been committed by himself, that he was visited with blindness; or his parents had sinned, that he was born blind. Jesus, without denying that the thing might happen on either of the accounts referred to, ascribed the affliction to another reason. The man was born blind, yet it was not for any particular sin of his parents; but "that the works of God should be made manifest in him." He was born blind that Jesus might have an opportunity of giving him sight. Here we see the Providence of God in the blindness of an infant, whom God designed that Jesus should cure in manhood. All this previous affliction must be endured by this individual, because that at a particular time God was to be glorified by his cure. And is not this great consolation to any of the Lord's people who have been born blind, or who may have lost their sight? They must not, indeed, expect a miracle to give them sight; but they may be assured that their affliction is for the glory of God; and, consequently, must ultimately be for their own good. God has some purpose to serve by their blindness, and in that state there is some way in which they may glorify God, more than they would have done with sight. There are many ways in which this may be true; each individual may undoubtedly discern something in his own case, in which he can realize its truth.
The same thing is true with respect to deafness, and many other calamities with which God's children are afflicted. This affliction is in one way or other for the glory of God. And a conviction of this, firmly and abidingly impressed upon the mind, would enable them to support their affliction with patience.
Sometimes Christians are inclined to suspect God's love towards them, when they are greatly afflicted. Nothing can be more without foundation in the word of God. In the school of Christ, this discipline is as necessary as teaching. Christians ought to take affliction as medicine from the hand of a loving parent. In the question of the disciples, we may see the opinion of the Jews with respect to Providence. It proceeds upon the principle, that God governs the world by a particular Providence, and that afflictions are always from his hand. How unlike to this is the philosophical doctrine now held by many who call themselves Christians, in which God is in a manner excluded from working, and acts merely by general laws. The clock was made by him, and wound up at the beginning, and it can go on without him till it has run down. This Atheism ought to be the horror of Christians. It was not the doctrine of the Jews. The disciples were aware of a particular Providence: They erred with respect to the grounds on which it proceeds. Their views were too limited on this subject. Afflictions may arise from particular sins, or be the fruit of the sins of parents; but they may also be without a view to either, and be sent for the glory of God, as well as the good of the sufferer.
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