The Rev’d Lucy Nguyen
Sunday 15 March 2026, Lent 4.
Readings: 1 Samuel 16:1-13, Psalm 23, Ephesians 5:8-14, John 9:1-41
Who here has played what I gather from the internet is a classic kiwi game though I’m sure I played in the USA as a child. Spotlight?
What’s the only piece of “equipment” you will need for this game? … yes! … a torch, or I once called a “flashlight”.
Full rules found in the footnotes. [2a]
Darkness and light darkness, blindness and sight, rejection of those in power and anointing of those who are unknown – are all threads in the Lectionary readings of this week.
John Van de Laar identifies the heart of the theme as: how do we choose to see? Van de Laar offers this summary linking the readings:
Samuel is tempted to look at Jesse’s sons in an ordinary human way – outward strength and primacy in the family hierarchy – but God commands him to look differently, ultimately choosing the son who is the least.
Paul encourages believers to walk in God’s light, avoiding the “deeds of darkness” that cause brokenness, stumbling, and pain, but rather seeking to live in the light – seeing clearly and moving securely through the world because we can see.
David’s famous psalm gives a picture of what this “living in the light” looks like – being shepherded by God in grace and nurture.
Finally, and most importantly, the Gospel uses a dramatic story to show the difference between those who claim to see but don’t, and those who truly can see.
Our choice, as individuals and as Church, is whether we will allow God’s light to change how we see, or whether we will go through the motions and continue to see as the rest of society does, while claiming falsely that we see as God does. [1]
And while you might think you’ve been here, made the “right” choice, I think we all need a regular refresh.
Tim Suttle wrote in his blog on the gospel text that … “in Jesus’s day thinking that people with disabilities were being punished for sins of a past life was the dominant view among Jewish people. If you had a birth defect, then either you or your parent had sinned somewhere along the way.”
Suttle suggests that we would think with all that we have learned from our Christians texts and from science that no one would think this way today.
But how many of us or perhaps people you have sought to console, in the midst of difficult life events have an irrational moment, and ask: Is God punishing me for something I did wrong? Ever have that thought? It is understandable, in that when something goes wrong, we really want to assign blame. Blame is a way of discharging pain and discomfort.
We see something wrong and it bothers us. But(!) we think, if we can just figure out who to blame, then we don’t have to feel responsible for it. And in many cases, if we can assign blame, then we won’t feel as much of an obligation to suffer with them or suffer for them indeed we may be glad if we see someone suffer and “pay” for what happened.
That’s how it was in Jesus’s culture. The man who was blind since birth probably spent his whole life being judged, ignored, and blamed. He was either seen as a sinner, or else he just became an invisible man.
Remember the question the disciples asked in verse 2? ‘Rabbi, who sinned, this man or his parents, that he was born blind?’ Suttle remarks that to them, it was theoretical, like a case study. They could only see theological question, not the man himself.
Jesus says, “3‘Neither this man nor his parents sinned; he was born blind so that God’s works might be revealed in him.” Which, if you think about it, is why we have all been born… so that God’s works might be revealed in us. What a great bumper sticker or tee-shirt everyone could wear!
But back to the question: who sinned? Who can we blame? Their idea of sin is part of an old orientation which Jesus is trying to dispel. [2] Did you notice how Jesus shifts the focus from “Who is to blame?” to “How can God act here?”.
As we read this text in the context of war, our Gospel reading offers a profound shift from seeking blame to seeking divine purpose, focusing on being the “light of the world” amid darkness. It challenges the urge to view suffering as direct punishment (John 9:3), instead highlighting God’s work in healing and the call to courageous, active faith rather than fearful neutrality. [3]
Suttle also shares that “The Hebrew people had a word to describe what lived at the heart of God’s vision for God’s creation and that word was SHALOM. Shalom literally means “peace” but it’s bigger than that. Shalom means everything rightly ordered. Existing in harmony; doing what it was created to do… [2] This scripture calls for looking to see where God is at work, fostering healing, and acting as light in a dark time. [3] of seeking shalom. What might this light look like for us?
In the 1940s, during the London Blitz, “blackout” orders meant every window was covered to prevent even a sliver of light from guiding bombers. To walk the streets was to be effectively “blind”. In that total darkness, even a tiny flashlight was a miracle. People didn’t ask “How does this light work?” or “Who manufactured it?”; they simply followed it to safety.
Jesus says, “As long as I am in the world, I am the light of the world” (v. 5) follow me.
Are we as the Pharisees did, analysing the light while sitting in the dark, or like the blind man, simply following it? 3 In times of war, we can waste spiritual energy litigating the past. Jesus teaches that suffering isn’t always a “punishment” to be explained, in Jesus it can be transformed into a “platform” for God’s work.
“Neither this man nor his parents sinned… but this happened so that the works of God might be displayed in him.” (v. 3)
Like the healed man, our job isn’t to have all the answers to complex geopolitics, nor is it to just agree with the loudest voices.
Rather it is to stand firm in what we know for sure: the transformative power of Christ’s peace in our own lives. And to work mindfully with that transformative power. “One thing I do know. I was blind but now I see!” (v. 25)
The Pharisees are so convinced they have the “light” of the law that they are blind to the miracle standing in front of them and willing to sacrifice others. The greatest tragedy in a conflict isn’t physical blindness, but the spiritual blindness of “certainty”—the pride that says “we are right” while ignoring the suffering of others.
Jesus warns that those who claim to see perfectly are often the most in the dark. “If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains.” (v. 41) [5]
Last week, a woman of ill-repute, shunned by her community, at the well in the middle of the day, called Jesus a prophet, then Messiah.
Jesus speaks with the Samaritan woman. “I know that the Messiah is coming” (who is called Christ). “When he comes, he will proclaim all things to us.” Jesus said to her, “I am he, the one who is speaking to you.”
This morning, we have man born blind, shunned by the community, sitting in front of the synagogue where he is not allowed to worship, calling Jesus a prophet, then Messiah.
Jesus sees the man to which most are blind, asking if he believes in the “Son of Man” (which is a Messianic title in John), and the man born blind says, “who is he, sir? Tell me, so that I may believe in him.’ 37Jesus said to him, ‘You have seen him, and the one speaking with you is he.’ 38He said, ‘Lord, I believe.’ And he worshipped him.
In both cases Jesus is revealing himself as the Messiah, the Christ, the son of Man… as the one who has come to bring shalom. Jesus says (v.39) ‘I came into this world for judgment so that those who do not see may see, and those who do see may become blind.’ Jesus is saying the man born blind is not a sinner. He’s just suffering under the effects of sin in the world. It’s sin for sure, but not his sin. It’s the sin that’s part of the whole messed up situation – disrupted shalom. He’s not guilty but he bears the consequences of the disrupted shalom of being weak and broken. Who’s not born the consequences of another’s actions? His blindness is a lack of Shalom…but it’s not the source of that lack, so Jesus draws near. Jesus is saying that the reason for the disruption of Shalom is not that the man is blind, but that the Pharisees are as they refuse to welcome this poor broken man into the life of their community. [2]
And so, what about us? Are we living in the light with our tee-shirt logo all aglow: “We have all been born… so that God’s works might be revealed in us.”?
Let us pray
God of Light, we come to you today in a world shadowed by the blindness of war and the heaviness of ‘why.’ Like the disciples, we are tempted to look for someone to blame, but you call us to look for ways to heal, to seek and offer your shalom.
Open our eyes to see the opportunities for caring for victims of war and to acknowledge the humanity in our enemies even as we seek to bring an end to the mayhem.
May the words of this scripture move us from being bystanders of suffering to witnesses of your grace, bearers of your light and your shalom.
We pray in the name of the One who is the Light of the World, Amen.
[1] Lectionary Resources: Lent 4A from Sacredise John Van de Laar
[2] https://www.patheos.com/blogs/paperbacktheology/2014/04/this-is-the-only-statement-im-making-about-the-world-vision-debacle-lent-4a-john-91-41-the-man-born-blind.html BY TIM SUTTLE
[2a]https://ledlenser.co.nz/blogs/news/how-to-play-spotlight?srsltid=AfmBOord-iI-NSsvY7nohaNLCwnWD46Kw3VXW6S-J2U2-2X653-RI0be
Extras from Sunday
• Laetare Sunday, fourth Sunday in Lent in the Western Christian Church, so called from the first word (“Rejoice”) of the introit of the liturgy. It is also known as mid-Lent Sunday, for it occurs just over halfway through Lent, and as Refreshment Sunday because it may be observed with some relaxation of Lenten strictness. In medieval England simnel cakes (special rich fruitcakes) were consumed on this day. In the Anglican churches it is sometimes called Mothering Sunday, with reference to a verse in Galatians (4:27).
• Mothering Sunday in England is celebrated on the fourth Sunday of Lent, which is commonly known as Laetare Sunday, Refreshment Sunday, or Mid-Lent Sunday. It falls exactly three weeks before Easter Sunday.
o Here are the key details regarding the traditions mentioned:
• Simnel Cakes: These are rich fruitcakes topped and layered with marzipan (almond paste) and decorated with 11 or 12 marzipan balls, which represent the apostles. They were traditionally baked as a treat to break the fasting restrictions of Lent.
• Mothering Sunday History: Originally, this day was when people visited their “mother church”—the main cathedral or parish church—but it evolved into a time for domestic servants to have a day off to visit their mothers and families.
o Significance: It is often called Simnel Sunday because of the cake.
o Galatians 4:27: The reference in Anglican (and other) services to Galatians 4:27 (“Rejoice, thou barren that bearest not…”) or the wider context of Galatians 4:21-31, refers to “Jerusalem which is above… which is the mother of us all,” which aligns with the historical tradition of honoring the “Mother Church”.
o While historically associated with Mothering Sunday, Simnel cake is now also widely eaten throughout the Easter period in the United Kingdom.
• How to play Spotlight
Spotlight is a Kiwi classic. The source of many great nights out as a kid, it’s easy to forget the simplistic joy of hunting for your friends in the dark with a flashlight. With the summer break within reach, it might be time to resurrect the fun and laughter!
• The objective of the game is for one person to spot or identify the others while they try to avoid being caught in the spotlight. In case you’ve forgotten, here’s a basic guide on how to play:
• Materials Needed:
A reliable flashlight
A handful of friends and family
• Instructions:
1: Choose a “Spotter”:
Select one person to be the “Spotter” or the one with the flashlight.
2: Assign Boundaries:
• Set boundaries for the game. Determine the area where the game will be played,and make sure all players are aware of the limits.
3: Turn Off Lights (Optional):
If you’re playing indoors keep the lights off for authentic suspense and excitement.
4: Spotter Counts Down:
The Spotter closes their eyes and counts down aloud from a predetermined number (e.g., 10, 20, or 30). This gives the other players time to hide or find a spot within the designated boundaries.
5: Spotter Searches with the Light:
After counting down, the Spotter uses the flashlight or spotlight to search for the hidden players. The spotlight can be moved around, and the Spotter calls out the names of those they spot.
6: Caught Players Join the Spotter:
• When a player is spotted by the light, they join the Spotter in using the flashlightto find the remaining hidden players. The group of spotters grows as more players are caught.
7: Game Continues:
The game continues until all players are caught, or you decide on a time limit. Alternatively, you can play multiple rounds, rotating the role of the Spotter.
8: Rotate Roles:
If you’re playing multiple rounds, rotate the role of the Spotter so that everyone gets a chance to be the one searching with the spotlight.
• Tips:
Players should stay within the designated boundaries to keep the game fair and safe.
It’s essential to be cautious while moving in low-light conditions to avoid accidents or collisions.
Ensure that the playing area is free of potential hazards.
• https://ledlenser.co.nz/blogs/news/how-to-play-spotlight?srsltid=AfmBOord-iI-NSsvY7nohaNLCwnWD46Kw3VXW6S-J2U2-2X653-RI0be