Christian Art | Meditations On The Love Of Jesus Christ | Healing Miracles Of Jesus | The Blind Receive Their Sight
Matthew’s Gospel 9: 27-35 | Audio King James Bible | King James Version KJV
In the Gospel of John, we read, ‘God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’ (John 3:16, KJV) This verse speaks to the incredible depth of God’s love for us, a love that is beyond human understanding.
One of the ways Jesus revealed his love was through healing miracles. In the Gospel of Matthew, we read, ‘Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.’ (Matthew 9:35, KJV) This verse shows us that Jesus was not only concerned with our spiritual well-being, but also our physical health.
One of the healing miracles performed by Jesus was the restoration of sight to the blind. In the Gospel of John, we read about a man who was born blind, and whom Jesus healed: ‘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, 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.’ (John 9:6-7, KJV)
This miracle demonstrates Jesus’ power over sickness and disease. The miracle shows us that Jesus was willing to heal anyone, regardless of their social status or background. The miracle reveals the compassion of Jesus for those who are suffering.
As we reflect on the healing miracles of Jesus, it is important to remember that they are not simply displays of power, but are signs of the kingdom of God. In the Gospel of Luke, Jesus says, ‘The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised.’ (Luke 4:18, KJV) These words reveal Jesus’ mission and purpose on earth, to bring healing and wholeness to a broken world.
The healing miracles of Jesus point us to the larger story of redemption and restoration that runs throughout the Bible. In the Old Testament, we read about the prophet Isaiah, who foretold the coming of a saviour who would heal the sick and restore sight to the blind. Isaiah writes, ‘Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing.’ (Isaiah 35:5-6, KJV) This passage reminds us that the healing work of Jesus was not a random occurrence, but was part of God’s plan of salvation from the beginning of time.
Throughout the history of Christianity, theologians and religious leaders have reflected on the healing miracles of Jesus and their significance.
Love Revealed By Jesus Christ | Saint Augustine
Saint Augustine, one of the most influential Christian theologians of all time, wrote extensively on the subject of the healing miracles of Jesus, and he believed that they were not only signs of his divinity, but also reminders of God’s ultimate power over sin and death. In his book The City Of God, Augustine argues that the miracles of Jesus are a sign of his divine nature and power. He also emphasizes the importance of faith in receiving healing from Jesus, writing, ‘Faith is the foundation of all good things that we hope for, and the assurance of things we do not see.’ (City of God, Book 22, Chapter 8)
Augustine also sees the healing miracles of Jesus as a way of revealing the deeper spiritual realities of the world. In his book On The Trinity, he writes, ‘For when Christ healed the bodies of men, He was, as it were, opening to the eyes of men a way of perceiving how the grace of God could heal their souls.’ (On The Trinity, Book 4, Chapter 18)
For Augustine, the healing miracles of Jesus are not just physical healings, but are signs of the greater healing that Jesus brings to our souls. He writes, ‘For what is the healing of the body, unless the soul also is healed? And what is the healing of the soul, unless the soul is reconciled to God?’ (City Of God, Book 22, Chapter 8)
Augustine also emphasizes the importance of humility in receiving healing from Jesus. He writes, ‘Let us not be proud, let us not be disobedient, let us not be incredulous, lest we be deprived of the power of His healing.’ (City Of God, Book 22, Chapter 8)
Meditations On The Love Of Jesus Christ | C.S. Lewis
CS Lewis, one of the most famous Christian authors of the 20th century, wrote extensively on the subject of the healing miracles of Jesus. In his book Miracles, Lewis argues that the miracles of Jesus are not just natural events that can be explained away, but are supernatural interventions that point to the reality of God’s kingdom.
Lewis writes, ‘The miracles of the New Testament are a different sort from those recorded in old Jewish and other records. They are not simply supernatural events that occur within the natural world. They are events that occur at the intersection of two worlds, the natural and the supernatural, and they point to the reality of God’s kingdom breaking into our world.’ (Miracles, Chapter 10)
Lewis also emphasizes the importance of understanding the context in which the healing miracles of Jesus took place. He writes, ‘The miracles of Jesus were not just random acts of kindness or power. They were performed in a specific context, with a specific message and purpose.’ (Miracles, Chapter 11)
For Lewis, the healing miracles of Jesus are not just signs of his divine power, but are also signs of his compassion and love for humanity. He writes, ‘In the healing miracles of Jesus, we see not just his power, but also his love and compassion for those who are suffering. We see the heart of God revealed in the person of Jesus.’ (Miracles, Chapter 11)
Lewis also emphasizes the importance of faith in receiving healing from Jesus. He writes, ‘Faith is not just a belief in the existence of God or in the truth of certain doctrines. It is also a trust in the goodness of God and in the power of Jesus to heal us, both physically and spiritually.’ (Miracles, Chapter 11)
Meditations On The Love Of Jesus Christ | Catholic And Protestant Traditions
Both Catholic and Protestant leaders have also emphasized the importance of prayer and faith in receiving healing from Jesus. In the Catholic tradition, the sacrament of the Anointing of the Sick is a powerful way for believers to receive healing and comfort in times of illness or suffering. In the Protestant tradition, many churches practice healing prayer and lay hands on those who are sick, trusting in the power of Jesus to bring healing.
One of the most important things to remember when reflecting on the healing miracles of Jesus is that they are not just stories from the past, but are living realities in the present. As it is written in the book of Hebrews, ‘Jesus Christ is the same yesterday, and today, and forever.’ (Hebrews 13:8, KJV) This means that the same power that healed the blind man in John 9 is available to us today.
Of course, this does not mean that everyone who prays for healing will receive it in the way they expect. The Bible is clear that sometimes God chooses to heal us in ways that are unexpected or different from what we might have hoped for. But even in these situations, we can trust that Jesus is still with us, still working in our lives, and still offering us the gift of his love and grace.
Jesus’ miracles challenge us to trust in the power of Jesus to heal us, both physically and spiritually. As we meditate on these miracles, let us remember the words of Jesus himself: ‘Fear not: believe only’ (Luke 8:50, KJV).
Love Revealed By Jesus Christ | A Prayer To Jesus For Healing
Dear Jesus,
We come to you today with humble hearts, seeking your healing touch. We are grateful for your love and compassion, which we see revealed in the healing miracles recorded in the Gospels.
We ask that you would touch us with your healing power, both physically and spiritually. We pray for those who are suffering from illness, pain, or disability, that you would bring them relief and healing. We pray for those who are struggling with emotional or spiritual wounds, that you would bring them comfort and peace.
We ask that you would open our eyes to the deeper spiritual realities of the world, that we may see the grace and love that you offer us. We pray for the gift of faith, that we may trust in your goodness and in your power to heal us.
We also pray for the grace of humility, that we may approach you with open hearts and a willingness to receive whatever healing you have in store for us. May we never be too proud or too skeptical to accept the gift of your healing touch.
We offer this prayer to you in the name of your Son, Jesus Christ, who healed the blind and the sick and who offers us the gift of salvation. Amen.
Jesus speaks in parables when he has something important to communicate. The meaning of a parable may seem obscure or in need of explanation. Jesus does give interpretations of the parables to his disciples. We are encouraged through the parables to see our world in new and perhaps unexpected ways. The parables encourage us to think more deeply about Jesus’ teaching. They are, above all, a challenge – even an anarchic challenge – to everything we think we know [ … ]
Sometimes, when I read my Bible, I pause in the reading and say to myself: ‘This bit’s real.’ It would be fair to say, I have issues with Mary, because, contrary to what we are taught to say, Mary isn’t my mother. Rather: Mum is. One bit of the Bible-text says this: And when his family heard it, they went out to seize him, for people were saying, “He is beside himself.” … And his mother and his brothers came; and standing outside they sent to him and called him. And a crowd was sitting about him; and they said to him, “Your mother and your brothers are outside, asking for you.” And he replied, “Who are my mother and my brothers?” And looking around on those who sat about him, he said, “Here are my mother and my brothers! Whoever does the will of God is my brother, and sister, and mother.” (Mark 3: 21; 31-35.) Here she comes. She is in considerable distress. I can imagine that. I can relate to that. To save her boy from whatever he’s got himself into this time. And you’re not telling me there isn’t something inside that. Her boy is beside himself. Radical. Radicalized. Radicalizing. A misunderstood word. /ˈradɪk(ə)l/ adjective & noun. 1 Forming the root, basis, or foundation; original, primary. 2a Inherent in the nature of a thing or person; fundamental. b Of action, change, an idea: going to the root or origin; far-reaching, thorough. c Advocating thorough or far-reaching change. d Characterized by departure from tradition; progressive; unorthodox. ‘He has a demon! And he is mad!’ – thus ‘the Jews’. (e.g. John 10: 20.) Come home! It’s all she wants. His family want him back now. But it is an exclusive cult: there is an inside and there is an outside; and on the outside, they are not meant to understand, lest they be converted. He has defined himself as different from anything she was. Only at the end does Jesus say to his Mum – and with savage, bitter irony: ‘Woman, behold your son.’ And then he dies. Hail Mary, full of grace, the Lord is with thee. Blessed art thou among women and blessed is the fruit of thy womb Jesus. Holy Mary, Mother of God, pray for us sinners now and at the hour of our death. We ask that we might find Mary in our hearts as a Yes! place for Jesus. It is also recommended that we pray to Jesus that we may be further in oneness with Mary. It is self-emptying, such that we only exist insofar as we are responsive to God’s Word. * Last term, and put-out to pasture, the old Archbishop Emeritus came over to stay for a few days and did the odd class with us. He spoke of Yes! as the meaning of Mary’s virginity. And we were not very nice about him. One or two took umbrage. One or two got the hump. In a sense, his Grace, the Arch, basically wanted to move anyone he’d ever known from a high-place – a mountain – received theological ‘truth’ – to an imminent, human plane. Earthing the spiritual. Recalibrating metrics of life’s believability toward a spiritual sense of things. He might have asked the impermissible question: what happened? His Grace described it. God’s love as a cloud. This descended upon Mary – and subsumed her. Within the cloud, Mary capitulated utterly. She became only and purely a response to God’s love. As he spoke, the Arch cradled her. He carried her in his lap – in his hands. His Grace was a consecrated bishop. He was faith. He sat squat, a rounded man, hands cupped and ankles crossed, fingers interlocked, with parted thighs. Rumpled, washed, speckled. A lifetime’s skin… There could be no doubt His Grace spoke through long-term personal relationship with Mary. It was Julian went for him: ‘So are you saying Mary was a Virgin? Or are you not saying Mary was a Virgin?’ Nasty. No, it wasn’t pretty. Julian twisting his silver ring. For a moment, what Julian had said to the Arch simply failed to communicate. No, for a moment, that dumped on the air meant nothing. Then His Grace said: ‘There is a range of possible meanings we may understand in the question of Mary’s virginity. For example, there are understandings of the word virginity entailed in the action of giving birth.’ Julian said: ‘Duh! So had she had sex or hadn’t she?’ Trigger words. No, it wasn’t pretty. On that went for a little while. At length, Julian’s point seemed reluctantly conceded. Then the Arch told us a new story, an additionally human event, the more to baffle us. Controversially, he told us that Mary could not have been Joseph’s first wife, for this would not have been the way of things in the society of that time. His belief was that Joseph must have taken Mary into his household through pity. That would be normal, he said, for Joseph to bring a young, vulnerable girl, who is about to have a baby, within his protection, not meaning to enjoy with her marital relations, but through kindness. ‘And this story of the inn and stable,’ the Archbishop said, ‘it can’t have been like that really. Joseph has travelled with Mary to stay with his family, at home in Bethlehem, and they don’t want Mary in their house, for reasons which I am sure we can understand. It must have been there was considerable resistance to Mary. But Mary gives birth, and who can resist a baby? That’s what happened. It must have been. ‘I’m convinced that must have been how it happened really.’ Later that term, toward the beginning of Advent, we met boys who had been here before, in Valladolid, and now were in regular seminary. They had heard and recited verbatim all the Archbishop had said to them. Their spot-on impressions of each of the fathers were scathing. […]
In this reflection on Psalm 126, Saint Augustine teaches that the true Solomon is not simply Israel’s famous king, but Jesus Christ himself. Solomon’s name means ‘Bringer of Peace’. While Solomon built the first temple in Jerusalem, Christ builds the true temple, the Church—made not from stones but from living people, drawn from every nation and brought into unity [ … ]
