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The Blind See the Light

Wayne Galloway
01/23/22 - Sunday Morning Worship

Introduction:

The Blind See the Light

Jn. 9:1-12

1. The account of the healing of the blind man is remarkable for a variety of reasons.
a. The fact that Jesus performs a miracle is incredible in itself.
b. But it is a miracle that occurs in the critical context of the Feast of Tabernacles, a feast

involving symbolic rituals associated with water and light. It was in this context that Jesus introduced himself as the one who would provide living water (Jn. 7:37-38; cf. Jn.

4:7ff) and in this context that Jesus introduced himself as “the Light of the world.” (See Gary M. Surge, NIVAC, Jn. 8:12-20).

c. Another thing that makes this passage remarkable is that there is a theme of what might be considered enlightenment going on, that is, a discussion about being able to see and understand WHO Jesus really is. So the question that seems to be proposed is, “Do you see the light or are you blind to who Jesus is?”

d. Yet, another thing that makes this passage remarkable is that the OT predicted that the Messiah would open the eyes of the blind (Isa. 35:5; 61:1). So the question is raised, “Is Jesus the Messiah?” This is a question that Jesus himself seems to answer to John

the Baptist when he cites the OT text for John to consider (Matt. 11:5; Lk. 7:22) and when he quotes the text of himself in his hometown of Nazareth (Lk. 4:18).

2. Let’s examine the passage now in light of this context, asking ourselves WHO IS THIS JESUS who claims to be the light of the world?

Discussion:
I. The Feast of Tabernacles and its light ceremonies.

A. The Feast of Tabernacles was one of three feasts that all Jews were to return to Jerusalem to celebrate.
1. It occupied seven days, beginning on a Sabbath and ending on a Sabbath.
2. Tree branches were used to make booths in which the Israelites dwelt for the seven

days. This was a reminder, “that your generations may know that I made the Israelites dwell in booths when I brought them out of the land of Egypt” (Lev. 23:33-43).

B. Josephus (Antiq. III. x. 4; XIII. xiii. 5) and the Mishna (Sukkah) enlarge upon the customs of the later observance.

C. This from Gary M. Surge, NIVAC, Jn. 8:12-20 . . .

This is Jesus’ second “I am” saying that is followed by a predicate: “I am the light of the world.” Tabernacles occurred in the late autumn and celebrated the harvest of tree and vine (see comments on ch. 7). In addition to the water ceremonies (which recalled the need for water in the dry autumn), the calendar also marked the passing of the long summer days. The autumn equinox (where night and day are of equal length) provided the context for a light ceremony that was popular in Jerusalem and orchestrated during Tabernacles.

Zechariah 14 sets the theological context for both ceremonies: In the Day of the Lord not only will there be abundant water flowing from Jerusalem, but that day “will be a unique day, without daytime or nighttime—a day known to the Lord. When evening comes, there will be light” (Zech. 14:7). The imagery also pulls from the desert stories of water flowing from the rock and the pillar of fire and light that guided Israel for so many years (Ex. 13:21–22; Num. 14:14). Thus, Tabernacles witnesses the converging of

multiple motifs; harvest, drought, the coming winter darkness, desert wandering, and eschatological vision all merge in the temple ceremonies.

The Mishnah chapter on Tabernacles (Sukkah) provides lavish descriptions of both the water and light ceremonies and explains that whoever has not seen these things has never seen a wonder in his or her life! Four large stands each held four golden bowls (These were 75 feet high, wtg.); these were placed in the heavily-used Court of the Women. These sixteen golden bowls (reached by ladders) were filled with oil and used the worn undergarments of the priests for wicks (m. Sukkah 5). When they were lit at night (so the rabbis said), all Jerusalem was illumined. In a world that did not have public lighting after dusk, this light shining from Jerusalem’s yellow limestone walls must have been spectacular. Choirs of Levites would sing during the lighting while “men of piety and good works” danced in the streets, carrying torches and singing hymns.

On this final day of Tabernacles, Jesus is teaching in the treasury (8:20) located within the Court of the Women (so that men and women could give offerings, cf. Mark 12:41). Imagine the scene! In the very court where the lighting ceremony takes place, Jesus stands beneath sixteen lit bowls of oil and says that he is not only the true light of Jerusalem, but of the whole world!

Burge, G. M. (2000). John (pp. 255–256). Zondervan Publishing House.
D. So Jesus uses the customs of the day to present himself as the source of the water of

life and as the Light of the World.

II. The man born blind then becomes symbolic of those whose eyes are opened to the light of who Jesus is.

A. Jesus sends the man to the Pool of Siloam to wash and to receive his sight.
1. The Pool of Siloam was the source of water for Jerusalem. It was supplied by the

Gihon Spring.

2. Every morning during the Feast of Tabernacles, standing at the corner of the Temple Mount, a priest blew the ram’s horn announcing the start of the festival. A priest exited from the south side of the main Temple building carrying a golden pitcher and leading a procession to the Pool of Siloam. There he “drew out” a pitcher of water. The ceremony was known as “the drawing out of water” which symbolized the Holy Spirit’s giving of life. (Can you imagine the Jewish response to Peter’s statement in Acts 2:14ff?)

3. The priest returned to the Temple with the golden pitcher of water and joined another priest who was carrying the drink offering of wine. The shofar was blown three times. Together the two priests ascended the ramp to the Great Altar and poured their

libations into silver funnels. During this ritual, the people gathered at the Temple’s Court of Women and sang praises called the Hallel: Psalms 113—118. The Levites, standing on the 15 semicircular stairs in the court, also sang and played musical instruments. The mixture of the water and wine at the altar symbolized the life and joy associated with the Holy Spirit.

4. The water ritual took place for all seven days, culminating on the seventh day. Perhaps it was then that Jesus announced that He was the source of the water of life (Jn. 7:37; cf. also Jn. 9:14).

5. Sending the man born blind to the Pool of Siloam to receive his sight connected Jesus with both the water and light images.

B. But not everyone was willing to see (9:13-17).
1. Some of the Pharisees questioned the man born blind.
2. They said, “He is not from God because he does not keep the Sabbath” (cf. Jn.

9:14).
3. Others said, “How can a sinner perform such signs?” 4. The blind man said, “He is a prophet.”

C. The Jews did not believe that the blind man had been blind and now saw (8:18ff). 1. They questioned his parents.
2. His bowed out afraid they would be put out of the synagogue if they confessed

Jesus as the Christ.
D. So the Jews came back to the man born blind (24ff) whose arguments must have tied

them in knots (24-34).
1. Unable to deal with his arguments they reviled him.
2. They accused him of being born in sins and put him out.

E. Jesus accepted the man born blind and the man born blind accepted Jesus. Those who can see who Jesus is have their sins taken away.

III. Throughout this whole episode I am asked to believe. Was this man blind from birth? Was Jesus a sinner? Was he a violator of the Sabbath? If people “put me out” will I accept Jesus? Is He the one? Will I believe?

IV. The images of water and light show up again in the last chapters of Revelation in the heavenly city new Jerusalem (Rev. 21:22-22:5).

A. It is those who have seen Jesus that are the citizens in this heavenly city.
B. It is those who have thirsted and found satisfaction in Him who never thirst again.

Conclusion:

1. Will I confess along with the seeing man, “Lord, I believe” (9:38)?

2. Will you confess, “Lord, I believe?"