Sign #6, Miracle #34. Healing a man born blind.

1. The Sixth Sign and Thirty-fourth Miracle of Messiah
2. The Seven Signs
3. The Master of Shabbat
4. Fulfilling Prophecy
5. Test of the Four Miracles
6. Two Categories of Miracles
7. The Results of the Fourfold Test
8. Spiritual Blindness vs. Sight:

The Sixth Sign and the Thirty-fourth Miracle of Messiah:

Yochanan 9:1-41

וַיְהִי בְּעָבְרוֹ וַיַּרְא אִישׁ וְהוּא עִוֵּר מִיּוֹם הִוָּלְדוֹ׃ וַיִּשְׁאֲלוּ אֹתוֹ תַּלְמִידָיו לֵאמֹר רַבִּי מִי הַחֹטֶא הוּא אוֹ יֹלְדָיו כִּי נוֹלַד עִוֵּר׃ וַיַּעַן יֵשׁוּעַ לֹא הוּא חָטָא וְלֹא יוֹלְדָיו אַךְ לְמַעַן יִגָּלוּ־בוֹ מַעַלְלֵי־אֵל׃ עָלַי לַעֲשׂוֹת מַעֲשֵׂי שֹׁלְחִי בְּעוֹד יוֹם יָבוֹא הַלַּיְלָה אֲשֶׁר־בּוֹ לֹא־יָכֹל אִישׁ לַעֲשׂוֹת׃ בְּעוֹדֶנִּי בָּעוֹלָם אוֹר הָעוֹלָם אָנִי׃ וַיְהִי כְּדַבְּרוֹ זֹאת וַיָּרָק עַל־הָאָרֶץ וַיַּעַשׂ טִיט מִן־הָרוֹק וַיִּמְרַח אֶת־הַטִּיט עַל־עֵינֵי הָעִוֵּר׃ וַיֹּאמֶר אֵלָיו לֵךְ וּרְחַץ בִּבְרֵכַת הַשִּׁלֹחַ הוּא שָׁלוּחַ וַיֵּלֶךְ וַיִּרְחַץ וַיָּבֹא וְעֵינָיו רֹאוֹת׃ וַיֹּאמְרוּ שְׁכֵנָיו וַאֲשֶׁר רָאוּ אֹתוֹ לְפָנִים כִּי־עִוֵּר הוּא הֲלֹא הוּא הַיּשֵׁב וְשֹׁאֵל צְדָקָה׃ אֵלֶּה אָמְרוּ כִּי־זֶה הוּא וְאֵלֶּה אָמְרוּ אַךְ־דּוֹמֶה לּוֹ וְהוּא אָמַר אֲנִי הוּא׃ וַיֹּאמְרוּ אֵלָיו וְאֵיךְ נִפְקְחוּ עֵינֶיךָ׃ וַיַּעַן וַיֹאמֶר אִישׁ אֲשֶׁר־נִקְרָא שְׁמוֹ יֵשׁוּעַ עָשָׂה טִיט וַיִּמְרַח עַל־עֵינַי וַיֹּאמֶר אֵלַי לֵךְ וּרְחַץ בִּבְרֵכַת הַשִּׁלֹחַ וָאֵלֵךְ וָאֶרְחַץ וַתִּפָּקַחְנָה עֵינָי׃ וַיֹּאמְרוּ אֵלָיו וְאַיּוֹ וַיֹּאמֶר לֹא יָדָעְתִּי׃ וַיָּבִיאוּ אֶת־הָאִישׁ אֲשֶׁר הָיָה עִוֵּר לְפָנִים אֶל־הַפְּרוּשִׁים׃ וְהַיּוֹם אֲשֶׁר עָשָׂה־בוֹ יֵשׁוּעַ אֶת־הַטִּיט וַיִּפְקַח אֶת־עֵינָיו הָיָה יוֹם הַשַּׁבָּת׃ וַיּוֹסִיפוּ לִשְׁאֹל אֹתוֹ גַּם־הַפְּרוּשִׁים אֵיךְ נִפְקְחוּ עֵינָיו וַיֹּאמֶר אֲלֵיהֶם טִיט שָׂם עַל־עֵינַי וָאֶרְחַץ וְהִנְנִי רֹאֶה׃ וַיֹּאמְרוּ מִקְצָת הַפְּרוּשִׁים זֶה הָאִישׁ לֹא מֵאֵת אֱלֹהִים הוּא כִּי לֹא־יִשְׁמֹר אֶת־הַשַּׁבָּת וַאֲחֵרִים אָמְרוּ אֵיכָה יוּכַל אִישׁ חֹטֵא לַעֲשׂוֹת אֹתוֹת כָּאֵלֶּה וַתְּהִי־מַחֲלֹקֶת בֵּינֵיהֶם׃ וַיּוֹסִיפוּ וַיֹּאמְרוּ אֶל־הָעִוֵּר וְאַתָּה מַה־תֹּאמַר לוֹ כִּי פָקַח עֵינֶיךָ וַיֹּאמֶר נָבִיא הוּא׃ וְלֹא־הֶאֱמִינוּ הַיְּהוּדִים כִּי עִוֵּר הָיָה וְאֹרוּ עֵינָיו עַד־אֲשֶׁר קָרְאוּ אֶל־יוֹלְדֵי הַנִּרְפָּא׃ וַיִּשְׁאֲלוּ אֹתָם לֵאמֹר הֲזֶה בִנְכֶם אֲשֶׁר אֲֲמַַרְתֶּם נוֹלַד עִוֵּר וְאֵיכָה הוּא רֹאֶה עָתָּה׃ וַיַּעֲנוּ אֹתָם יוֹלְדָיו וַיֹּאמְרוּ יָדַעְנוּ כִּי זֶה הוּא בְּנֵנוּ וְכִי נוֹלַד עִוֵּר׃ אֲבָל לֹא יָדַעְנוּ אֵיךְ הוּא רֹאֶה עַתָּה וְלֹא יָדַעְנוּ מִי פָקַח אֶת־עֵינָיו הֲלֹא בֶן־דַּעַת הוּא שַׁאֲלוּ אֶת־פִּיהוּ וְהוּא יַגִּיד מֶה־הָיָה לוֹ׃ כָּזֹאת דִבְּרוּ יוֹלְדָיו מִיִּרְאָתָם אֶת־הַיְּהוּדִים כִּי הַיְּהוּדִים כְּבָר נוֹעֲצוּ לְנַדּוֹת אֶת־כָּל־אֲשֶׁר יוֹדֶה כִּי הוּא הַמָּשִִׁיחַ׃ עַל־כֵּן אָמְרוּ יוֹלְדָיו בֶּן־דַּעַת הוּא שַׁאֲלוּ אֶת־פִּיהוּ׃ וַיִּקְרְאוּ שֵׁנִית לָאִישׁ אֲשֶׁר הָיָה עִוֵּר וַיֹּאמְרוּ אֵלָיו תֵּן כָּבוֹד לֵאלֹהִים אֲנַחְנוּ יָדַעְנוּ כִּי־הָאִישׁ הַזֶּה חֹטֵא הוּא׃ וַיַּעַן וַיֹּאמַר אִם־חֹטֵא הָאִישׁ לֹא יָדָעְתִּי אַחַת יָדַעְתִּי כִּי עִוֵּר הָיִיתִי וְעַתָּה הִנְנִי רֹאֶה׃ וַיֹּאמְרוּ אֵלָיו עוֹד מֶה־עָשָׂה לָךְ אֵיךְ פָּקַח עֵינֶיךָ׃ וַיַּעַן אֹתָם כְּבָר אָמַרְתִּי לָכֶם הֲלֹא שְׁמַעְתֶּם וּמַה־לָכֶם לִשְׁמֹעַ שֵׁנִית הֲתַחְפְּצוּ גַם־אַתֶּם לִהְיוֹת תַּלְמִידָיו׃ וַיְחָרֲפוּ אֹתוֹ וַיֹּאמְרוּ אַתָּה תַלְמִידוֹ וַאֲנַחְנוּ תַּלְמִידָיו שֶׁל־משֶׁה׃ אֲנַחְנוּ יוֹדְעִים כִּי אֶל־משֶׁה דִבֶּר הָאֱלֹהִים וְאֶת־זֶה לֹא יָדַעְנוּ מֵאַיִן הוּא׃ וַיַּעַן הָאִישׁ וַיֹּאמֶר אֲלֵיהֶם דָּבָר נִפְלָא הוּא אֲשֶׁר אַתֶּם לֹא יְדַעְתֶּם מֵאַיִן הוּא וְהוּא פָקַח אֶת־עֵינָי׃ וְהִנֵּה יָדַעְנוּ כִּי אֶת־הַחַטָּאִים לֹא־יִשְׁמַע אֵל כִּי אִם־אֶת־יְרֵא אֱלֹהִים וְעֹשֵׂה רְצוֹנוֹ אֹתוֹ יִשְׁמָע׃ מֵעוֹלָם לֹא נִשְׁמָע אֲשֶׁר־פָּקַח אִישׁ עֵינֵי עִוֵּר מֵרָחֶם׃ לוּלֵא הָיָה זֶה מֵאֵת אֱלֹהִים לֹא הָיָה יָכֹל לַעֲשׂוֹת מְאוּמָה׃ וַיַּעֲנוּ וַיֹּאמְרוּ אֵלָיו הֵן בַּחֲטָאִים נוֹלַדְתָּ כֻלָּךְ וְאַתָּה תְלַמְּדֵנוּ וַיֶּהְדְּפֻהוּ הַחוּצָה וַיִּשְׁמַע יֵשׁוּעַ כִּי הֲדָפֻהוּ הַחוּצָה וַיִּפְגְּשֵׁהוּ וַיֹּאמֶר אֵלָיו הֲתַאֲמִין בְּבֶן־הָאָדָם׃ וַיַּעַן וַיֹּאמַר מִי הוּא־זֶה אֲדֹנִי וְאַאֲמִין בּוֹ׃ וַיֹּאמֶר אֵלָיו יֵשׁוּעַ הֵן־רָאִיתָ אֹתוֹ וְהַמְדַבֵּר אֵלֶיךָ הִנֵּה זֶה הוּא׃ וַיֹּאמֶר אֲנִי מַאֲמִין אֲדֹנִי וַיִּשְׁתַּחוּ לוֹ׃ וַיֹּאמֶר יֵשׁוּעַ אֲנִי בָאתִי לָעוֹלָם הַזֶּה לָדִין לְמַעַן יִרְאוּ הַעִוְרִים וְהָרֹאִים יִהְיוּ לְעִוְרִים׃ וַאֲשֶׁר הָיוּ עִמּוֹ מִן־הַפְּרוּשִׁים שָׁמְעוּ דְבָרָיו וַיֹּאמְרוּ אֵלָיו הֲַגַם אֲנַחְנוּ עִוְרִים׃ וַיֹּאמֶר אֲלֵיהֶם לוּ הֱיִיתֶם עִוְרִים לֹא־הָיָה בָכֶם חֵטְא וְעַתָּה אֲמַרְתֶּם פִּקְחִים אֲנַחְנוּ וְתַעֲמֹד חַטַּאתְכֶם׃

כַּאֲשֶׁר עָבַר בְּדַרְכּוֹ רָאָה אִישׁ עִוֵּר מִיּוֹם הִוָּלְדוֹ. שָׁאֲלוּ אוֹתוֹ תַּלְמִידָיו: “רַבִּי, מִי חָטָא שֶׁהוּא נוֹלַד עִוֵּר? הוּא אוֹ הוֹרָיו?” עָנָה יֵשׁוּעַ: “לֹא הוּא חָטָא וְלֹא הוֹרָיו; אֵין זֶה אֶלָּא כְּדֵי שֶׁיִּגָּלוּ בּוֹ פָּעֳלֵי אֱלֹהִים. עָלֵינוּ לִפְעֹל אֶת פָּעֳלֵי שׁוֹלְחִי כָּל עוֹד יוֹם. יָבוֹא לַיְלָה וְאָז לֹא יוּכַל אִישׁ לִפְעֹל. בְּעוֹדֶנִּי בָּעוֹלָם אֲנִי אוֹר הָעוֹלָם.” אַחֲרֵי אָמְרוֹ זֹאת יָרַק עַל הָאֲדָמָה וְעָשָׂה טִיט מִן הָרוֹק; מָרַח אֶת הַטִּיט עַל עֵינֵי הָעִוֵּר 7 וְאָמַר אֵלָיו: “לֵךְ וּרְחַץ בִּבְרֵכַת הַשִּׁלּוֹחַ” [שֶׁפֵּרוּשׁוֹ שָׁלוּחַ]. הָלַךְ וְרָחַץ, וּבָא כְּשֶׁהוּא רוֹאֶה. אָמְרוּ הַשְּׁכֵנִים וְאוֹתָם הָאֲנָשִׁים שֶׁרָאוּהוּ קֹדֶם לָכֵן בִּהְיוֹתוֹ קַבְּצָן: “הֲלֹא זֶהוּ שֶׁיָּשַׁב וְקִבֵּץ נְדָבוֹת!” אֵלֶּה אָמְרוּ: “זֶה הוּא”, וְאֵלֶּה אָמְרוּ: “לֹא, הוּא רַק דּוֹמֶה לוֹ.” הוּא עַצְמוֹ אָמַר: “אֲנִי הוּא.” לְפִיכָךְ שָׁאֲלוּ אוֹתוֹ: “אֵיךְ נִפְקְחוּ עֵינֶיךָ?” הֵשִׁיב לָהֶם וְאָמַר: “אִישׁ אֲשֶׁר שְׁמוֹ יֵשׁוּעַ עָשָׂה טִיט, מָרַח עַל עֵינַי וְאָמַר לִי, ‘לֵךָ וּרְחַץ בִּבְרֵכַת הַשִּׁלּוֹח’. הָלַכְתִּי וּלְאַחַר שֶׁרָחַצְתִּי רָאִיתִי.” שָׁאֲלוּ אוֹתוֹ: “אֵיפֹה הוּא?” הֵשִׁיב: “אֵינֶנִּי יוֹדֵעַ.” הֵבִיאוּ אוֹתוֹ אֶל הַפְּרוּשִׁים, אֶת הָאִישׁ שֶׁהָיָה עִוֵּר קֹדֶם לָכֵן. וְהַיּוֹם שֶׁעָשָׂה יֵשׁוּעַ אֶת הַטִּיט וּפָקַח אֶת עֵינָיו הָיָה יוֹם שַׁבָּת. שְׁאָלוּהוּ גַּם הַפְּרוּשִׁים אֵיךְ נִפְקְחוּ עֵינָיו. אָמַר לָהֶם: “טִיט מָרַח עַל עֵינַי וְרָחַצְתִּי, וַהֲרֵינִי רוֹאֶה.” אָמְרוּ כַּמָּה מִן הַפְּרוּשִׁים: “הָאִישׁ הַזֶּה אֵינֶנּוּ מֵאֵת אֱלֹהִים, כִּי אֵינוֹ שׁוֹמֵר אֶת הַשַּׁבָּת.” אֲחֵרִים אָמְרוּ: “אֵיךְ יָכוֹל אִישׁ חוֹטֵא לַעֲשׂוֹת אוֹתוֹת כָּאֵלֶּה?” מַחֲלֹקֶת נָפְלָה בֵּינֵיהֶם. עַל כֵּן הוֹסִיפוּ וְשָׁאֲלוּ אֶת הָאִישׁ שֶׁהָיָה עִוֵּר: “מָה אַתָּה אוֹמֵר עָלָיו עַל שֶׁפָּקַח אֶת עֵינֶיךָ?” הֵשִׁיב וְאָמַר: “נָבִיא הוּא.” בְּכָל זֹאת, רָאשֵׁי הַיְּהוּדִים לֹא הֶאֱמִינוּ שֶׁהָיָה עִוֵּר וְנִפְקְחוּ עֵינָיו. לְבַסּוֹף קָרְאוּ לְהוֹרָיו שֶׁל הַנִּרְפָּא וְשָׁאֲלוּ אוֹתָם: “הַאִם זֶהוּ בִּנְכֶם שֶׁאַתֶּם אוֹמְרִים כִּי נוֹלַד עִוֵּר? אִם כֵּן, אֵיךְ זֶה שֶׁהוּא רוֹאֶה עַכְשָׁו?” הֵשִׁיבוּ הוֹרָיו וְאָמְרוּ: “אֲנַחְנוּ יוֹדְעִים כִּי זֶה בְּנֵנוּ וְכִי נוֹלַד עִוֵּר, אֲבָל אֵינֶנּוּ יוֹדְעִים אֵיךְ זֶה שֶׁהוּא רוֹאֶה עַכְשָׁו אוֹ מִי פָּקַח אֶת עֵינָיו; אֵינֶנּוּ יוֹדְעִים. שַׁאֲלוּ נָא אוֹתוֹ! הוּא מְבֻגָּר וִידַבֵּר בְּעַד עַצְמוֹ.” אֶת זֹאת אָמְרוּ הוֹרָיו מִשּׁוּם שֶׁפָּחֲדוּ מֵרָאשֵׁי הַיְּהוּדִים, אֲשֶׁר כְּבָר הֶחֱלִיטוּ לְנַדּוֹת אֶת כָּל מִי שֶׁיּוֹדֶה כִּי הוּא הַמָּשִׁיחַ. לָכֵן אָמְרוּ הוֹרָיו: “הוּא מְבֻגָּר; שַׁאֲלוּ נָא אוֹתוֹ.” קָרְאוּ שֵׁנִית אֶת הָאִישׁ שֶׁהָיָה עִוֵּר וְאָמְרוּ: “תֵּן כָּבוֹד לֵאלֹהִים. אֲנַחְנוּ יוֹדְעִים שֶׁהָאִישׁ הַזֶּה אִישׁ חוֹטֵא הוּא.” הֵשִׁיב לָהֶם הַנִּרְפָּא: “אִם חוֹטֵא הוּא אֵינֶנִּי יוֹדֵעַ. דָּבָר אֶחָד אֲנִי יוֹדֵעַ: הָיִיתִי עִוֵּר וְעַכְשָׁו אֲנִי רוֹאֶה.” הוֹסִיפוּ וְשָׁאֲלוּ אוֹתוֹ: ” מֶה עָשָׂה לְךָ? אֵיךְ פָּקַח אֶת עֵינֶיךָ?” עָנָה לָהֶם: “כְּבָר אָמַרְתִּי לָכֶם וְלֹא שְׁמַעְתֶּם. לָמָּה תִּרְצוּ לִשְׁמֹעַ עוֹד פַּעַם? גַּם אַתֶּם רוֹצִים לִהְיוֹת תַּלְמִידָיו?” חֵרְפוּ אוֹתוֹ וְאָמְרוּ: “אַתָּה תַּלְמִידוֹ! אֲנַחְנוּ תַּלְמִידָיו שֶׁל מֹשֶׁה! 29 אֲנַחְנוּ יוֹדְעִים שֶׁאֱלֹהִים דִּבֵּר אֶל מֹשֶׁה, אֲבָל זֶה – אֵין אָנוּ יוֹדְעִים מֵאַיִן הוּא.”  הֵשִׁיב הָאִישׁ וְאָמַר לָהֶם: “אָכֵן הַפְלֵא וָפֶלֶא שֶׁאֵינְכֶם יוֹדְעִים מֵאַיִן הוּא, וַהֲרֵי הוּא פָּקַח אֶת עֵינַי! אֲנַחְנוּ יוֹדְעִים שֶׁאֱלֹהִים אֵינוֹ שׁוֹמֵעַ לְחוֹטְאִים, אֲבָל לְאָדָם יְרֵא אֱלֹהִים וְעוֹשֵׂה רְצוֹנוֹ הוּא שׁוֹמֵעַ. מֵעוֹלָם לֹא נִשְׁמַע שֶׁמִּישֶׁהוּ פָּקַח עֵינֵי עִוֵּר מִלֵּדָה. לוּלֵא הָיָה הוּא מֵאֵת אֱלֹהִים, לֹא הָיָה יָכוֹל לַעֲשׂוֹת מְאוּמָה.” הֵשִׁיבוּ וְאָמְרוּ לוֹ: “אַתָּה בִּכְלָל בַּחֵטְא נוֹלַדְתָּ וְאַתָּה מְלַמֵּד אוֹתָנוּ?!” וּדְחָפוּהוּ הַחוּצָה. יֵשׁוּעַ שָׁמַע כִּי דְּחָפוּהוּ הַחוּצָה, וּכְשֶׁפָּגַשׁ אוֹתוֹ שָׁאַל: “הַאִם אַתָּה מַאֲמִין בְּבֶן־הָאָדָם?” הֵשִׁיב הָאִישׁ: “וּמִי הוּא, אֲדוֹנִי? – לְמַעַן אַאֲמִין בּוֹ.” אָמַר לוֹ יֵשׁוּעַ: “גַּם רָאִיתָ אוֹתוֹ וְגַם הַמְדַבֵּר אִתְּךָ זֶה הוּא!” עָנָה הָאִישׁ: “אֲנִי מַאֲמִין, אֲדוֹנִי”, וְהִשְׁתַּחֲוָה לוֹ. אָמַר יֵשׁוּעַ: ” אֲנִי בָּאתִי לָעוֹלָם הַזֶּה לְשֵׁם מִשְׁפָּט, כְּדֵי שֶׁהַלֹּא־רוֹאִים יִּרְאוּ, וְהָרוֹאִים יִהְיוּ לְעִוְרִים.” שָׁמְעוּ זֹאת כַּמָּה מִן הַפְּרוּשִׁים שֶׁהָיוּ אִתּוֹ. שָׁאֲלוּ אוֹתוֹ: “הַאִם גַּם אָנוּ עִוְרִים?” אָמַר לָהֶם יֵשׁוּעַ: “אִלּוּ הֱיִיתֶם עִוְרִים לֹא הָיָה בָּכֶם חֵטְא. אֲבָל כָּעֵת, בְּאָמְרְכֶם ‘אֲנַחְנוּ רוֹאִים’, עוֹמֶדֶת חַטַּאתְכֶם.”  פ

While passing through he saw a man who was blind from the day of his birth. His talmidim asked him, saying, “Rabbi, who is the sinner? Is it he or his parents, since he was born blind?” Yeshua answered, “Neither he sinned, nor did his parents, but it was so that the works of God may be revealed in him. I must do the deeds of the One who sent me while it is still day. The night will come when no one will be able to do so. While I am still in the world, I am the light of the world.” When he had spoken this, he spat upon the ground, made clay from the saliva, and smeared the clay on the eyes of the blind man. He said to him, “Go and wash in the Pool of Shiloach,” which means, “Sent.” He went and washed and came back with seeing eyes. His neighbors and those who saw that he was blind before said, “Is he not the one who sits and asks for tzedakah?” (charity) Some said, “This is the one.” Others said, “He just looks like him.” But he said, “It is I!” They said to him, “How were your eyes opened?” He answered and said, “A man named Yeshua made clay and smeared it on my eyes and said to me, ‘Wash in the Pool of Shiloach.’ I went and washed, and my eyes were opened!” They said to him “Where is he?” He said, “I do not know.” They brought the man who had previously been blind to the Prushim. The day on which Yeshua had made the clay and opened his eyes was the day of Shabbat. The Prushim also asked him once more how his eyes were opened. He said to them, “He placed clay on my eyes, I washed them, and now I see.” A few of the Prushim said, “This man is not from God because he does not observe Shabbat.” Others said, “How would a sinful man be able to do signs like these?” There was a dispute among them. Once more, they said to the blind man, “What do you say of him, since he opened your eyes?” He said, “He is a prophet.” The Jewish religious leaders did not believe that he had been blind and his eyes were enlightened until they called for the parents of the one who was healed. They asked them, saying, “Is this your son whom you said was born blind? How does he see now?” His parents answered them and said, “We know that this is our son and that he was born blind. But we do not know how he sees now, and we do not know who opened his eyes. Is he not a sensible person?” (literally, son of knowledge) Ask him directly, and he will tell you what happened to him.” His parents spoke like this due to their fear of the Jewish leaders because they were already determined to ostracize anyone who would admit that he (Yeshua) is the Messiah. That is why his parents said, “He is a son of knowledge (old enough to speak for himself); ask him directly.” They asked the man who had been blind (since birth) a second time. They said to him, “Give honor (glory) to God. We know that this man is a sinner.” He answered and said, “If the man is a sinner, I do not know. The one thing I know is that I was blind but now I see!” They said to him, “What else did he do to you? How did he open your eyes?” He answered them, “I have already told you. Did you not hear? Why do you want to hear it a second time? Do you also want to be his talmidim?” They (the pious ones) became (very insulted) angry at him and said, “You are his talmid! We are talmidim of Mosheh! We know that God spoke to Mosheh, but we do not know where this one is from!” The (unlearned) man  answered and said to them (the religious leaders), “It is a perplexing matter that you do not know where he is from but he opened my eyes! Look, we know it is not sinners that God hears; but one who fears God and does His will, this is whom He hears. It is unheard of ever before (me’olam; since ever the world began) that a man would open the eyes of one blind from the womb. If he were not from God, he would not be able to do anything!” They (the pious ones) answered and said to him, “Look, you were born entirely in sins! And you would teach us!” Then they pushed him outside. Yeshua heard that they had pushed him outside, and he encountered him. He said to him, “Do you believe in ben Ha’adam?” (the “Son of Man;” one of the many titles given to the Messiah) he answered and said, “Adoni (my master), who is he? I will believe in him.” [the Messiah] Yeshua said to him, “You have seen him; he is the one speaking to you.” He said, “My Master I believe!” And he bowed down to him. Yeshua (the Voice of Adonai) said, “I have come to this world to execute justice so that those who are blind will see, and those who see will become blind.” Those who were with him from the Prushim heard his words and said to him, “Are we also blind?” He said to him (the Prushim as a group), “If you were blind, sin would not be in you. But now that you have said, ‘We are open-eyed,’ your sin stands.”

The Seven Signs of Messiah:

The Messiah Yeshua performed many miracles or signs which authenticated his messianic ministry. The following Seven Signs were manifested so that we might believe that he is the Messiah ben haElohim and that by believing have life in his name.

Messiah is the Ashrei-Man. Unlike the first Adam the Messiah Yeshua is without sin.

Adonai Eloheinu’s desire is that we one day be transformed into the likeness of His Beloved Son the Messiah so that one day all of His children will become perfect in their obedience (love) and devotion to Him. For Adonai nothing is impossible. He is miraculously making a new humanity out of the old one. This New Creation is a work of grace. Our Creator unilaterally is doing the entire work Himself of transforming Man from being sinful to being righteous solely through His own power, strength, and virtue.

The Messiah is the Firstfruits of a new redeemed humanity that will be made perfect on the day of resurrection.

This is why Messiah had to come into the world through a miracle birth, then die, and then be raised up from death to life in a glorious (immortal) body. Man has free-will but the Creator will get what He wants anyway: a new humanity (a New Adam) and a new creation that will be so perfect that not even the taint of remembering that sin and evil ever existed will be remembered.

Sign #1: The First Sign, where the Messiah turned water into wine (האות הראשון, איפה המשיח בו הפך מים ליין);
Sign #2: Healing of the Nobleman’s Son (ריפוי בנו של איש הממשל);
Sign #3: Healing man crippled for 38 years (ריפוי האיש שלא יכלו ללכת במשך 38 שנה);
Sign #4: Feeding of the 5,000 (המשיח מאכיל חמשת אלפים איש);
Sign #5: Walking on Water (הליכה על פני המים);
Sign #6: Healing man blind from birth (ריפוי עיוור מלידה);
Sign #7: Messiah Yeshua raises Lazarus from the dead (המשיח ישוע מקים לתחייה את אלעזר).

These Seven Signs were manifested in particular settings as a means of connecting all of the institutions and festivals of Israel to their obvious messianic meanings. Also these 7 Signs are connected to the 7 ‘I Am’ Sayings, the 49 Meshalim (Parables), and the 50 Miracles of the Messiah.

Each of the 7 Signs uniquely facilitates faith in the one studying them sufficient to believe that Messiah is no ordinary man. He is the new Adam ben haElohim. He is the first of many sons of glory who like him (in the future) will miraculously be raised up as righteous ones on the day of their resurrection. Adonai our Father and our God shall raise up a new humanity out of the ashes of our old humanity through the redemptive ministry of His Messiah.

The Master of Shabbat:

In the four Jewish besorot (gospels) of Matteo, Markos, Lukas, and Yochanan the Messiah performs seven miracles on the day of Shabbat. In the 50 miracles of Messiah the 7 miracles of Shabbat are:

Sabbath Day Miracle #1:  Healing demon-possessed man.
Sabbath Day Miracle #2:  Healing Shimon’s mother-in-law.
Sabbath Day Miracle #3:  Healing withered hand of man.
Sabbath Day Miracle #4:  Healed man crippled for 38 years.
Sabbath Day Miracle #5:  Healing a man born blind.
Sabbath Day Miracle #6:  Healed woman of 18 year illness.
Sabbath Day Miracle #7:  Healing a man with edema.

The Messiah Yeshua is more than a prophet and and a healer: He is the Master of Shabbat (אדון השבת). For it is written:

Lukas 6:1-5

וַיְהִי בָּיוֹם הַשַּׁבָּת הַשֵּׁנִית לִסְפִירַת הָעֹמֶר עָבַר בֵּין הַשָׂדוֹת וַיִּקְטְפוּ תַלְמִידָיו מְלִילֹת וַיְפָרְכוּ אֹתָן בִּידֵיהֶם וַיֹּאכֵלוּ׃ וַאֲנָשִׁים מִן־הַפְּרוּשִׁים אָמְרוּ אֲלֵיהֶם לָמָה אַתֶּם עֹשִׂים אֵת אֲשֶׁר לֹא יֵעָשֶׂה בַּשַּׁבָּת׃ וַיַּעַן יֵשׁוּעַ וַיֹּאמֶר אֲלֵיהֶם הֲלֹא קְרָאתֶם אֵת אֲשֶׁר עָשָׂה דָוִד בִּהְיוֹתוֹ רָעֵב הוּא וַאֲשֶׁר הָיוּ אִתּוֹ׃ אֲשֶׁר בָּא אֶל־בֵּית הָאֱלֹהִים וַיִּקַּח אֶת־לֶחֶם הַפָּנִים וַיֹּאכַל וְגַם־נָתַן לַאֲנָשָׁיו אֵת אֲשֶׁר לֹא נָכוֹן לְאָכְלוֹ כִּי אִם־לַכֹּהֲנִים לְבַדָּם ׃וַיֹּאמֶר אֲלֵיהֶם כִּי בֶּן־הָאָדָם גַּם־אֲדוֹן הַשַּׁבָּת הוּא׃

בַּשַּׁבָּת הַשְּׁנִיָּה לִסְפִירַת הָעֹמֶר בְּעָבְרוֹ בִּשְׂדוֹת קָמָהקָטְפוּ תַּלְמִידָיו שִׁבֳּלִים וּלְאַחַר שֶׁמָּלְלוּ אוֹתָן בִּידֵיהֶם אָכְלוּ. אָמְרוּ אֲחָדִים מִן הַפְּרוּשִׁים: “מַדוּעַ אַתֶּם עוֹשִׂים מַה שֶּׁאָסוּר בְּשַׁבָּת? הֵשִׁיב לָהֶם יֵשׁוּעַ וְאָמַר: הַאִם לֹא קְרָאתֶם מַה שֶּׁעָשָׂה דָוִד כַּאֲשֶׁר רָעַב הוּא וְהָאֲנָשִׁים אֲשֶׁר אִתּוֹ? הֲרֵי נִכְנַס אֶל בֵּית הָאֱלֹהִים וְלָקַח אֶת לֶחֶם הַפָּנִים, שֶׁאֵינוֹ מֻתָּר לַאֲכִילָה אֶלָּא לַכֹּהֲנִים בִּלְבַד, אָכַל וְגַם נָתַן לַאֲנָשָׁיו. הוֹסִיף וְאָמַר לָהֶם: בֶּן־הָאָדָם הוּא אֲדוֹן הַשַּׁבָּת. פ

בשבת השניה לספירת העמר בעברו בשדות קמהקטפו תלמידיו שבלים ולאחר שמללו אותן בידיהם אכלו. אמרו אחדים מן הפרושים: מדוע אתם עושים מה שאסור בשבת? השיב להם ישוע ואמר: האם לא קראתם מה שעשה דוד כאשר רעב הוא והאנשים אשר אתו? הרי נכנס אל בית האלוהים ולקח את לחם הפנים, שאינו מתר לאכילה אלא לכהנים בלבד, אכל וגם נתן לאנשיו. הוסיף ואמר להם: בן-האדם הוא אדון השבת. פ

On the second Shabbat of counting the omer he was passing among the fields, and his disciples plucked heads of grain, crushed them in their hands, and ate. Men from the Prushim said to them, “Why do you do what is not to be done on Shabbat?” The Yeshua answered and said to them, “Have you not read what David did when he was hungry—he and those who were with him—that he entered the house of God and took the bread of the presence and ate and also gave his men something that is not correct to eat except for priests alone?” He added to them, “Ben HaAdam is the master of the Shabbat.”

Like the Shekinah all the fullness of God dwells bodily in the Messiah.

The Spirit of the Holy One indwells the Messiah.  It is true that Yeshua is not God. He is a man. However, it is also true that because the Messiah has never sinned all of the Divine Presence dwells bodily in him. HaShem is the God of the Messiah. For this reason the Messiah does not worship himself. He worships the Spirit of the one true God who indwells him. This means the Messiah (anointed one) can be addressed as God and man. Yeshua is the man (house) and the Spirit who indwells *him is God. Hint: Try to understand the difference between “The God” in the house and the house itself: HaEL-Beit-El (הָאֵל֙ בֵּֽית־אֵ֔ל) and Beit-El (בֵּֽית־אֵ֑ל). Understand by studying:  “Jacob’s Dream.“

*In Hebrew a Son is the house that the Father’s Strength/Power dwells in (Ben HaElohim). Yeshua is both fully ben HaAdam and ben HaElohim!

The difference between the Messiah and the rest of humankind is he is without sin.

The Messiah is blameless in all of the Torah of the heavenly Father. The Messiah is the perfect man. He is the new and the last Adam ben Elohim.  Unlike us he always obeys our Father in heaven. All the rest of us have failed to obey God. All of us (who are the people of Israel) are sinners who are estranged from God our Father. This estrangement is due to our imperfection. We are not perfect as Avinu Shebashamayim is perfect. So we (Israel) are all in need of a deliverer.

Only the Messiah who has always perfectly obeyed God can be our Deliverer.

For only the Messiah ben Ha’adam is the perfect Image of God, who lives up to His standard of perfection. The Messiah always hears, understands, and obeys all that the Father says for him to do. Unfortunately we do not hear, understand, or obey as well as our Jewish brother (we are not nearly the good steward-shepherd that he is). Due to the moral perfection (obedience) of the Anointed One:

God is pleased to exercise through His Messiah all of His power over life and death.

The Messiah is the sinless, perfect Kol Adonai (קֹול ה’-the Voice of HaShem). When the Messiah speaks it is the beautiful Voice of God speaking through him. Our Father in heaven, therefore, has made the Messiah ben Ha’adam ‘His Voice.’ Adonai Avinu has made our Jewish brother the Heir of all things. Therefore, the Messiah is the one man who God our Father has entrusted with all of His authority and everything He possesses:

האלוהים אשר דבר מקדם פעמים רבות ובדרכים רבות אל האבות ביד הנביאים, דבר אלינו באחרית הימים האלה ביד הבן אשר שם ליורש כל. פ

“In the past God spoke to our ancestors by the hand (ביד) of the prophets at many times and in various ways, but in these last days he has spoken to us by the hand (ביד) of His Son, whom he appointed heir of all things (אֲשֶׁר שָׂם לְיוֹרֵשׁ כֺּל).

Fulfilling Prophecy:

Isaiah 35:5 prophesied that the Messiah would open the eyes of the blind. Healing blindness was an undeniable sign that Yeshua was the Messiah.

Test of the Four Miracles:

Question: In Isaiah 34:5-6. What are the four miracles that only the Messiah can do?  In the thirty-four miracles we have studied thus far, which one of the four miracles of Isaiah 34:5-6 has the Messiah already performed? Answer: All four miracles!

Two Categories of Miracles:

In the Tanakh the prophets separated miracles into two categories. First, there were those miracles (sourced in good or evil) that anyone might be able to perform. Second, there were those miracles that only the Messiah of Israel could perform. An example of the latter is found in Isaiah 35:4b-6

:גְּמוּל אֱלֹהִים הוּא יָבֹוא וְיֹשַׁעֲכֶֽם׃ אָז תִּפָּקַחְנָה עֵינֵי עִוְרִים וְאָזְנֵי חֵרְשִׁים תִּפָּתַֽחְנָה׃ אָז יְדַלֵּג כָּֽאַיָּל פִּסֵּחַ וְתָרֹן לְשֹׁון אִלֵּם כִּֽי־נִבְקְעוּ בַמִּדְבָּר מַיִם וּנְחָלִים בָּעֲרָבָֽה׃

The benefit of the Almighty will come,
And He will save you:
Then the eyes of the blind will be opened
And the ears of the deaf will be unstopped.
Then the lame will leap like a deer,
And the tongue of the mute will shout for joy.
For waters will break forth in the wilderness
And streams in the Arabah.

The Test of the Four Miracles:

Question: In Isaiah 34:5-6. What are the four miracles that only the Messiah can do?  When Rabbi Yeshua came he supernaturally made: the blind to see; the deaf to hear; the lame to walk; and the mute to speak.

By all accounts in the Tanakh no blind person had ever been made to see, or deaf person made to hear, or lame person made to walk, or mute made to speak. Amazingly, the dead had already been raised to life. We are reminded of the case of Elisha raising a dead child to life (2 Kings 4:18-37). Just as amazing Rabbi Yeshua had performed the same miracle as Elisha in raising the widow of Naim’s son from the dead.

As fantastic a miracle as raising the dead to life is the Prushim were not all that impressed by it. This was so because the miracle of raising the dead back to life had already occurred in the past. The religious leaders wanted to see the Rabbi Yeshua perform four of the miracles that Isaiah had set down as miracles that only the Messiah of God could do.

The Results of the Fourfold Test:

The religious leaders were hopeful that Rabbi Yeshua would fail this test. Instead he passed the test of the four miracles multiple times! The blind could see; and the mute could hear! Proof is as follows;

The Blind See: #15, #20, #31, #34, #40,

The Deaf Hear: #28;

The Lame Walk: #10, #14;

The Mute Speak: #15, #28.

After the Messiah healed the blind man in today’s miracle (#34) the people were amazed, and they began asking themselves was this the Messiah.

Spiritual Blindness vs. Sight:

The miracle contrasts the newly healed blind man who grows to recognize Yeshua as the Messiah. Contrast this with the religious leaders who stubbornly refuse to believe in him. This underscores the idea that people can be physically sighted but “spiritually blind” to God’s truth.

NEXT, HEALED WOMAN OF 18 YEAR ILLNESS…

Messiah in Yom HaBikkurim Chapter 105 >>