In depth of meaning this is perhaps the most profound of all the signs.
We are Introduced to a blind man, whose condition had been long standing and apparently hopeless We are re-minded of the terrible state of a blind person, living in a world of complete and utter darkness.
In view of the sad and pitiable spiritual condition of Israel, as revealed to us in previous signs, this “blind man” provides an apt and tragic symbol for the nation of Israel The Jews, like the man in this sign, had been blind from birth” (verse 1) This was their spiritual condition in the generation of the Lord Jesus Christ The greater part of the nation had been blind ever since the actual birth of the nation, which we might properly describe as commencing in the days of Moses himself warned of the terrible judgments to come if the commandments of Yahweh were not respected.
Yahweh shall smite thee with madness, and Blindness, and astonishment of heart” (Deuteronomy 28 28) It is evident that these adjectives are symbols “Madness” is derived from a root meaning ‘to rave, through insanity” “Astonishment of heart” literally means “consternation ” The word for ‘ blindness” is used elsewhere in Scripture in a figurative as well as literal sense (Isaiah 42 7, 19, Lamentations 4 14, Zephaniah 1 17)
Without question, the glorious work of the Lord Jesus in relation to this sign was based upon the remarkable prophecy recorded in Isaiah’s 42nd chapter Had Israel understood this prophecy, they would have received their Messiah in the spirit of Truth Verse 3 indicates that the Messiah was not to be a heroic warrior, but that he would be sent to enlighten and give spiritual strength (verses 3, 4 ) Verse 6 speaks of his sacrificial mission, and shows that through his offering the way would be made open for a new covenant to be made between Yahweh and his people (cp Isaiah 49 8; Isaiah 53 10).
Three verses of Isaiah 42 must be considered in concert Verses 7, 16 and 18 Verse 16 states. I will bring the blind by away they knew not” How beautifully this demonstrates that “the way” was not to be a new path, but simply “paths that they have not known” The Law could have taught them of Christ (Gala bans 3 24, Jeremiah 6 16 Cp Matthew 11 28) Isaiah states in verse 16, in the spirit and power of Yahweh “I will make darkness light before them ” And this word was fulfilled in the midst of the nation when the Lord Jesus Christ worked the miracle which we now identify as the sixth sign of John.
The servant of Yahweh whom the nation was dramatically urged to “behold” (Isaiah 42, verse 1), was the singular servant, who would accomplish the glorious things stated in this prophecy He is sharply contrasted with the NATIONAL servant of verse 18, that is said to be both ‘deal and blind ” The nation of Israel, God’s chosen people, had stumbled and fallen because they could not “see” the spiritual message of their God (Proverbs 4 18, 19).
In presenting himself to the nation as the one able to cure their state of spiritual blindness, the Lord Jesus informed them that it was necessary for him to work “while it is day,” for the “night cometh, when no man can work” (John 9:4). In this instance, “night” conveys more than the period of Gentile rule, after the overturning of the Jewish kingdom; it also has the important significance of that period in Jewish history when there should be no open vision to the Jewish people (Micah 3:6. Cp. Isaiah 60:20). In this same verse the Lord affirms the necessity for him to do the works of the one who had sent him (cp. John 17:4). The word “sent” (Grek “pempo,” “to dispatch’•) is significant, because the Lord Jesus was about to demonstrate to his people that he indeed was the “one sent” by Israel’s God to restore life to the dying nation. Thus he was able to show by his words in verse 5 that a spiritual lesson was to be learned from that which he was about to do.
He then commenced to work. With what wonderment they would have watched his actions. Mixing his own spittle with the clay of the ground, he “spread the clay upon the eyes of the blind man” (verse 6, margin). Here is a composition of two substances: the clay of the earth, and the spittle of Christ. Clay is a symbol for the flesh (Job 33:6; Isaiah 64: 8; Jeremiah 18:6). The spittle issued out from the Lord Jesus Christ. Thus, by mixing that which proceeded from Christ with the clay of the earth, a miraculous result was produced. The lesson is quite clear. The words which issued from the mouth of Christ, when implanted into the corruptible clay of mortal man, can result in eternal life for the receiver of the words, and everlasting glory to the Father in heaven.
Was this perhaps a rather odd ritual to follow in curing this man of his blindness? Perhaps by mortal standards the answer to this would be in the affirmative. But there is an important lesson to be learned in this, that is, that God will do His own work In His Own Way, and not the way men Think He should work. Those who are spiritually blind can only receive their sight through an act of faith, and in this case the act of faith was obeying the command to “go, wash in the Pool of Siloam.” This man completed the act of faith without question, but it is worthy of note that Christ can make blind as well as give sight (verse 39).
The Pool of Siloam was a fountain under the walls of Jerusalem, toward the East, between the city and the Brook Kedron. Remarkable traditions are associated with this pool, which make it a fitting symbol in this wonderful sign. According to legend, the pool was constructed by Hezekiah to supply the water for the city and thus save the nation at the time of a major invasion by the Assyrians (cp. 2nd Kings 20:20; 2nd Kings 18:17). It was to Siloam that the Levite was sent with the golden pitcher on the last and great day of the Feast of Tabernacles. From the pool he brought water which was then poured over the sacrifice, in memory of the water from the Rock of Rephidim. How remarkable! It was to this pool that the Lord Jesus pointed when he stood in the temple on the last day of the Feast of Tabernacles, and cried: “If any man thirst, let him come unto me and drink” (John 7:37). In following this ritual of pouring the water upon the sacrifice, the priests recited the words of Isaiah 12:3: “Therefore with joy shall ye draw water out of the wells of salvation.” It is the Lord Jesus Christ who is the water of life (John 7:37).
The full import of that which the blind man was required to do, and the promised result, is shown in the meaning of Siloam (“sent”). This is a different word to that used in verse 4. Here the word is “apostello,” meaning “one sent.” Thus the message was “Go to the one sent, and wash in him.” Christ is so termed in Hebrews 3:1, where he is referred to as “the apostle (one sent) and high priest of our profession.” An abundance of scriptural evidence shows that he was indeed the “one sent” by the Father (Luke 4:18; Matthew 15:24; John 17:3; John 20:21; Isaiah 61:1) :
The blind man in this sign represents only those in Israel who would receive the “water of life” from their Messiah. The majority of the Israelites preferred to treat him with disdain. In this, history repeated itself; for Isaiah 8:6 speaks of the attitude of the people toward spiritual things in the days of that prophet: “For as much as this people refuseth the waters of Shiloah (Siloam) that go softly, and rejoice in Rezin and Remaliah’s son.” In other words, they preferred to rejoice in the arm of flesh, rather than trust in the Spirit-Power of Yahweh. As a result, in the days of Isaiah the nation suffered severely. How much more did they suffer because they rejected the anti-typical Pool of Siloam, the Savior who was sent to cure their blindness.
We now take up the narrative and follow the incident through as it is recorded in the 9th chapter of John. The miraculous cure having been affected, the neighbors of this man expressed surprise. Could it be the same man ? He assured them that he was. In verse 11 he simply states the case: He had been called by Christ, obeyed his commands, washed, and was cured! This process is vitally necessary to all those who desire to be cleansed from spiritual blindness. Only Israel’s Messiah is able to accomplish this (Isaiah 42: 6,7; Isaiah 1:16. cp. 1st John 1:7).
In the 13th verse the incident takes a dramatic turn. The man who was once blind is brought before the Pharisees for interrogation. In the eyes of the Pharisees, talk of a “miraculous cure” was most undesirable. But the fact that the alleged cure had been made on the Sabbath day caused them even greater chagrin. Mention of the Sabbath in regard to this miracle reminds us that this will be the result of those who wash in Christ (Matthew 11:28). “They shall receive the rest of God,” a sabbath of one thousand years (Hebrews 4:9). Thus, because of this apparent breach of the law, the Pharisees labelled Christ “a sinner” (verse 16 ) .
The interrogation continued, and the investigation was broadened to include the man’s parents. Their comment, like that of their son, was unpretentious and to the point: “We know that this is our son, and that he was born blind” (verse 20). However, they were resolutely noncommittal in their further expression: “But by what means he now seeth, we know not; or who hath opened his eyes, we know not.” To rid themselves of any responsibility or blame in this matter, they directed the inquirers back to the person in question: “He is of age; ask him: he shall speak for himself (verse 21). This indicates the fear engendered in the people by those who were supposed to be the shepherds and leaders of the flock! “For,” says the Scripture, “they feared the Jews” (verse 22). Already the decision had been made that any man who confessed Christ would be “put out” of the Synagogue. In literal English this expression means “excommunicated.”
In verses 24 and 25 the man is once again called before the Council, but this time to confess his error! He carefully refrains from arguing, and simply states the facts. Previously he was blind, now he could see. Questioning further (verse 26) the interrogators seek a flaw in his evidence. “Tell it again,” they say. Eventually, their patience ran out. In verse 28 we are told that they “reviled” him. This word signifies not merely to rebuke, but to abuse. Thus, they lost their tempers in the encounter, providing proof that their own case was ill-founded. According to the law, it was their duty to test the claim, and then make a decision in the matter. This they did not do. There is an important reference here to “Moses’ words,” in contrast to “the Father’s works” (verse 4). Thus, two things are presented to us in contrast: ISRAEL’S SIN (made apparent by “the Law of Moses”), and YAHWEH’S GRACE (seen in the works of the Lord Jesus).
In verse 33 the blind man, in his answer, offers indisputable reasoning. The miracle was evident, therefore Jesus must be of God! Thus, the “blind man” could “see” more than the Pharisees! It is quite remarkable that in the 34th verse the Pharisees deny the miracle, yet refer to the man’s Previous blindness! The result was that they “cast him out” (note margin — “excommunicated” him). This follows the pattern which has always been evident in the behavior of men. Here is shown the fate of all those who accept Christ. This man made a stand for the Truth, and for the Lord, and as a result suffered at the hands of his fellows (cp. Isaiah 66:5).
In his further discourse with the Master, this man revealed the correct traits. He was willing to be guided, and displayed a correct attitude of humility. His gratitude grew into faith. He paid homage to the Lord; and in this remarkable event we are able to gaze upon a person who was once blind, but is now a Seeing and Believing man! It is important that we learn from this “sign” that it is vitally essential to both “See” and “Believe.” Many people today recognize only the need of belief, without correct spiritual sight.
In verse 39 the climax is reached. The believing, seeing man is contrasted with the unbelieving, blind Pharisees. Their unseeing eyes remained besmeared with the clay of Adamic perversity. The Pharisees never washed away the clay of the flesh! Christ, therefore, made them blind rather than gave them sight (Isaiah 29: 13, 14; Matthew 15:7-14; 2nd Thessalonians 2: 10-12; Isaiah 45:18).
Today the veil of blindness is spread over all nations (Isaiah 25:7). H ow greatly blessed are we, that we can place ourselves in the same position as this fortunate and blessed man.
The Meaning Of this sign of Israel: To show it is more important to see spiritually than physically, and that only Messiah could give them sight.
The aim of this sign to us: To show that Christ will open our eyes to the richness of truth (Genesis 12:3; Psalms 1:1-3; Acts 26:18; Revelation 3: 20, 21).
The Origin of the Organic World – Part One