Luke § 93

In the Gospel according to St. Matthew, two men are depicted, but Luke depicts one. Matthew depicts it as Jesus was leaving Jericho, but Luke as he was approaching the city. Otherwise there is no difference. The image of the Gentile people is in this case one man who through the divine blessing received the clarity of his lost sight. It makes no difference whether the Gentile people received the healing through one or two blind men since, taking the origin from Ham and Japheth, sons of Noah, they set out the two authors of their race in two blind men.

In the blind man we have a type of the Gentile people, who have received by the Sacrament of our Lord the brightness of the light which they had lost. And it matters not whether the cure is conveyed in the case of one or two blind men, inasmuch as deriving their origin from Ham and Japhet, the sons of Noah, in the two blind men they put forward two authors of their race.

We might understand the expression of being nigh to Jericho, as if they had already gone out of it, but were still near. It might, though less common in this sense, be so taken here, since Matthew relates, that as they were going out of Jericho, two men received their sight who sat by the way side. There need be no question about the number, if we suppose that one of the Evangelists remembering only one was silent about the other. Mark also mentions only one, and he too says that he received his sight as they were going out of Jericho; he has given also the name of the man and of his father, to let us understand that this one was well known, but the other not so, so that it might come to pass that the one who was known would be naturally the only one mentioned. But seeing that what follows in St. Luke's Gospel most plainly proves the truth of his account, that while they were yet coming to Jericho, the miracle took place, we cannot but suppose that there were two such miracles, the first upon one blind man when our Lord was coming to that city, the second on two, when He was departing out of it; Luke relating the one, Matthew the other.

(de Quæst. Ev. l. ii. qu. 48.) If we interpret Jericho to mean the moon, and therefore death, our Lord when approaching His death commanded the light of the Gospel to be preached to the Jews only, who are signified by that one blind man whom Luke speaks of, but rising again from the dead and ascending to heaven, to both Jews and Gentiles; and these two nations seem to be denoted by the two blind men whom Matthew mentions.

And it came to pass, that as he was coming near Jericho, a certain blind man sat by the way begging. And when he heard the multitude passing by, he asked what it meant. They told him that Jesus of Nazareth was passing by. This blind man signifies, by allegory, the human race, which, expelled from the joys of paradise in the first parent, suffering the darkness of damnation, unaware of the clarity of heavenly light. But when Jesus is said to approach Jericho, the blind man is illuminated. For Jericho is interpreted as the moon. The moon, however, in sacred scripture, is used to signify the defect of the flesh, because as it decreases in its monthly phases, it signifies the defect of our mortality. Therefore, when our Creator approaches Jericho, the blind man returns to the light, because, as the Divinity takes on the defect of our flesh, the human race receives the light that it had lost. This blind man indeed is rightly described as sitting by the way and begging. For the Truth itself said: I am the way (John XIV). Thus, he who knows not the clarity of eternal light is blind; but if he already believes in the Redeemer, he sits by the way. If he already believes, but does not request to receive the eternal light, and neglects to pray, the blind man indeed sits by the way, but he does not beg. But if he both believes and prays, the blind man both sits by the way and begs.

Now it came to pass, as he drew near, etc. After he set forth the imitable example in the passion of the Crucified, here he expounds the admirable deed in the illumination of the poor blind man, in which is simultaneously manifested the power and benignity of Christ, and also the poverty of the beggar is accepted. Therefore, for the full explanation of this miracle's instruction, four things are introduced by the Evangelist, namely the opportuneness of the beggar, the importunity of the supplicant, the liberality of the healer, the completeness of the healing.

First, therefore, as regards the opportunity or necessity of the beggar, he says: And it came to pass, as he drew near to Jericho, a certain blind man sat by the wayside begging. Truly this beggar was one who lacked at once both bread and light, which offer themselves to all in common. And this blind man designates the human race, which is blind through the lack of the light of wisdom and begging through the deficiency of grace and justice; whence there can be said to it that word of Apocalypse 3: "You do not know that you are wretched and miserable and poor and blind and naked"; and of the Pharisees it is said in Matthew 15: "They are blind and leaders of the blind." Now the human race has been blinded through the desire for temporal things: Psalm: "Fire fell upon them, and they did not see the sun." Whence a notable figure of this preceded in Tobit, who, as is said in Tobit 2, was blinded by the droppings of swallows. And this accords with the fact that this blind man was near Jericho: for Jericho is interpreted as "moon" and designates the mutability of things, from love of which man is blinded and made foolish; Ecclesiasticus 27: "A holy man remains in wisdom like the sun, but a fool changes like the moon." And this blind man is not on the way, but by the wayside, according to that word of Wisdom 5: "We have erred from the way of truth, the light of justice did not shine upon us, and the sun of understanding did not rise upon us." But the blind man sits by the wayside when he draws near to the light of truth from the consideration of his own deficiency and changeableness; whence the Gloss: "Jericho is interpreted as 'moon,' by which the defect of mortality is understood. Therefore, while the Word of God takes on the weakness of our flesh, man returns to knowing divine things."

But the miracles of our Lord and Savior are to be received, dearest brothers, in such a way that we both believe them to have truly occurred, and yet understand that through their significance they indicate something to us. For His works both show one thing through their power and speak another through their mystery. For behold, we do not know who this blind man was according to the historical account, but yet we know whom he signifies through the mystery. For the blind man is the human race, which, expelled from the joys of paradise in its first parent, ignorant of the brightness of the light above, suffers the darkness of its condemnation; but yet is illuminated through the presence of its Redeemer, so that it now sees the joys of the inner light through desire, and sets the steps of good work upon the way of life.

It must be noted that when Jesus is said to draw near to Jericho, the blind man is illuminated. For Jericho is interpreted as "moon," and the moon in sacred speech stands for the weakness of the flesh, because as it wanes through its monthly phases, it signifies the weakness of our mortality. Therefore, while our Creator draws near to Jericho, the blind man returns to light, because when the divinity took on the weakness of our flesh, the human race received back the light it had lost. For by the very means through which God suffers human things, man is raised up to divine things. This blind man is rightly described as sitting beside the road and being a beggar; for the Truth himself says: "I am the way." Therefore whoever does not know the brightness of eternal light is blind; but if he already believes in the Redeemer, he sits beside the way; if, however, he already believes but neglects to ask that he might receive eternal light, and ceases from prayers, the blind man indeed sits beside the way but does not beg at all. But if he has both believed and recognized the blindness of his heart, and asks that he might receive the light of truth, the blind man sits beside the way and begs. Therefore whoever recognizes the darkness of his own blindness, whoever understands that the light of eternity is what he lacks, let him cry out from the depths of his heart, let him cry out with the voices of his mind, saying: "Jesus, Son of David, have mercy on me."

(Hom. 2. in Ev.) Because the disciples being yet carnal were unable to receive the words of mystery, they are brought to a miracle. Before their eyes a blind man receives his sight, that by a divine work their faith might be strengthened.

(Hom. 2. in Ev.) Or, blindness is a symbol of the human race, which in our first parent knowing not the brightness of heavenly light, now suffers the darkness of his condemnation. Jericho is interpreted 'the moon,' whose monthly wanings represent the feebleness of our mortality. While then our Creator is drawing nigh to Jericho, the blind is restored to sight, because when God took upon Him the weakness of our flesh, the human race received back the light which it had lost. He then who is ignorant of this brightness of the everlasting light, is blind. But if he does no more than believe in the Redeemer who said, I am the way, the truth, and the life; (John 13:6.) he sits by the way side. If he both believes and prays that he may receive the everlasting light, he sits by the way side and begs.

During the journey the Lord performs a miracle upon the blind man, so that even His passing would not be a lesson without benefit for us and for the disciples of Christ, so that we in all things, always and everywhere would bring benefit, and nothing in us would be idle.

And to show that our Lord did not even walk without doing good, He performed a miracle on the way, giving His disciples this example, that we should be profitable in all things, and that nothing in us should be in vain.

Second, as regards the importunity of the petitioner, it is added: And when he heard the crowd passing by; in which is explained the importunity of the blind man praying and giving us an example of prayer: he seeks, asks, and knocks, according to that word of Matthew 7: "Seek, and you shall find; ask, and you shall receive; knock, and it shall be opened to you."

He seeks therefore diligently from hearing the crowd; on account of which he says: He asked what this might be, namely from the passing crowd. This passing crowd is the course of creatures, which when questioned in some way lead us by the hand to the Savior; on account of which Job 12: "Ask the beasts, and they shall teach you; and the birds of the air, and they shall tell you. Speak to the earth, and it shall answer you, and the fishes of the sea shall declare. Who is ignorant that the hand of the Lord has made all these things? In whose hand is the soul of every living thing and the spirit of all flesh." Therefore all these things lead to their Maker and Restorer.

While he was asking who it was, they said to him, "Jesus, the Nazarene." He knew that they were not saying that to him with love. He left what pertained to enemies and grasped hold of what pertained to friends. "Son of David, have mercy on me."

(Hom. de caeco et Zacchaeo) There was a great multitude gathered round Christ, and the blind man indeed knew Him not, but felt a drawing towards Him, and grasped with his heart what his sight embraced not. As it follows, And when he heard the multitude passing by, he asked what it was. And those that saw spoke indeed according to their own opinion. And they told him that Jesus of Nazareth passeth by. But the blind man cried out. He is told one thing, he proclaims another; for it follows, And he cried out, saying, Jesus, thou Son of David, have mercy on me. Who taught thee this, O man? Hast thou that art deprived of sight read books? Whence then knowest thou the Light of the world? Verily the Lord giveth sight to the blind. (Ps. 146:8.)

On account of which is added: They told him that Jesus of Nazareth was passing by. All these creatures, insofar as they speak to us through the book of creation, answer us concerning the uncreated Word: Daniel 3: "Bless the Lord, all you works of the Lord"; and Wisdom 13: "For from the greatness of the beauty and of the creature, the Creator of them may be known so as to be seen"; because, Romans 1, "the invisible things of God from the creation of the world are clearly seen, being understood through the things that have been made." But insofar as they speak to us through the word of Scripture, they answer us concerning the incarnate Word: whence John 5, "Search the Scriptures, in which you think you have life. They are the ones that give testimony of me"; because, Romans 10, "the end of the law is Christ, unto justice." Whence in the Canticle of Deuteronomy 32: "Ask your father, and he will declare to you," etc.

And he cried out, saying: Jesus, Son of David, have mercy on me. And those who were going before rebuked him, so that he might be silent. But he cried out much more, Son of David, have mercy on me. What do those signify who precede Jesus as he comes, if not the crowds of carnal desires and the tumults of vices, which, before Jesus comes to our hearts, scatter our thoughts with their temptations and disturb the voices of the heart in prayer? For often, when we wish to turn to God after having committed sins, while we strive to pray against these same vices that we have committed, the phantasms of the sins we committed come to our heart, reverberate the focus of our mind, confound, and press down the mind and voice of our supplication. But he who is rebuked by the crowd to be silent cries out all the more, because the more heavily we are pressed by the tumult of carnal thoughts, the more ardently we should persist in prayer.

He also asks devoutly, and therefore it follows: And he cried out, saying: Jesus, Son of David, have mercy on me. In this, that he cries out, he shows that he has an exceeding of desire; on account of which it is said, Romans 8: "It is the Spirit who asks on our behalf with unspeakable groanings." In this, that he says Jesus, he shows that he has confidence of hope: the Psalm: "He hoped in the Lord; He will deliver him; He will save him." For in hope he calls upon Jesus, that is, the Savior, because, Romans 8, "we have been saved by hope." In this, that he says Son of David, he shows that he has understanding of faith, by which we believe that Christ was born from the seed of David, according to that passage, Romans 1: "Who was made for him from the seed of David according to the flesh, who was predestined the Son of God in power." Whence also in Matthew 21 it is said that "they cried out: Hosanna to the Son of David; blessed is he who comes in the name of the Lord."

The blind man must have understood that the sight of the blind cannot be restored by human means but requires, on the contrary, a divine power and an authority such as God only possesses. With God nothing whatsoever is impossible. The blind man came near to him as to the omnipotent God. How then does he call him the Son of David? What can one answer to this? The following is perhaps the explanation. Since he was born and raised in Judaism, of course, the predictions contained in the law and the holy prophets concerning Christ had not escaped his knowledge. He heard them chant that passage in the book of the Psalms, "The Lord has sworn in truth to David, and will not annul it, saying: 'of the fruit of your loins I will set a king upon your throne.' " The blind man also knew that the blessed prophet Isaiah said, "There will spring up a shoot from the root of Jesse, and from his root a flower will grow up." Isaiah also said, "Behold, a virgin will conceive and bring forth a son, and they will call his name Emmanuel, which being interpreted is, God with us." He already believed that the Word, being God, of his own will had submitted to be born in the flesh of the holy Virgin. He now comes near to him as to God and says, "Have mercy on me, Son of David." Christ testifies that this was his state of mind in offering his petition. He said to him, "Your faith has saved you."

Having been brought up a Jew, he was not ignorant that of the seed of David should God be born according to the flesh, and therefore he addresses Him as God, saying, Have mercy upon me. Would that those might imitate him who divide Christ into two. For he speaks of Christ as God, yet calls Him Son of David. But they marvel at the justice of his confession, and some even wished to prevent him from confessing his faith. But by checks of this kind his ardour was not damped. For faith is able to resist all, and to triumph over all. It is a good thing to lay aside shame in behalf of divine worship. For if for money's sake some are bold, is it not fitting when the soul is at stake, to put on a righteous boldness? As it follows, But he cried out the more, Son of David, & c.

This blind man is rightly described as sitting beside the road and being a beggar; for the Truth himself says: "I am the way." Therefore whoever does not know the brightness of eternal light is blind; but if he already believes in the Redeemer, he sits beside the way; if, however, he already believes but neglects to ask that he might receive eternal light, and ceases from prayers, the blind man indeed sits beside the way but does not beg at all. But if he has both believed and recognized the blindness of his heart, and asks that he might receive the light of truth, the blind man sits beside the way and begs. Therefore whoever recognizes the darkness of his own blindness, whoever understands that the light of eternity is what he lacks, let him cry out from the depths of his heart, let him cry out with the voices of his mind, saying: "Jesus, Son of David, have mercy on me."

Why then did the blind man, on hearing that He was passing by, exclaim, "Jesus, Thou Son of David, have mercy on me? " unless he was considered, in no uncertain manner, to be the Son of David (in other words, to belong to David's family) through his mother and his brethren, who at some time or other had been made known to him by public notoriety? "Those, however, who went before rebuked the blind man, that he should hold his peace.

But how consistent is the interpretation on our side of the question! For He, who had been a little while ago invoked by the blind man as "the Son of David," then made no remark on the subject, not having the Scribes in His presence; whereas He now purposely moots the point before them, and that of His own accord, in order that He might show Himself whom the Mind man, following the doctrine of the Scribes, had simply declared to be the Son of David, to be also his Lord.

The blind man believed that He (Jesus) is the awaited Christ (for, having been raised among the Jews, he probably knew that Christ is from the seed of David), and cried out with a loud voice: "Son of David! Have mercy on me." And by the words "have mercy on me" he expressed that he had some divine conception of Him, and did not consider Him merely a man.

And since the imaginations of things, which ought to lead us to God, present an obstacle to our prayer, therefore he adds: And those who went before rebuked him, that he should be silent. Whence the Gloss: "Those who go before Jesus as he comes signify the tumult of carnal desires, which scatter the thought of man and disturb the voice of prayer, lest Jesus be able to come to illuminate the heart of man." Whence imaginations of this kind, drawing us back from prayer through their clamor, are nothing other than a certain obstacle between us and Christ, according to that passage, Lamentations 3: "You have set a cloud before yourself, so that prayer may not pass through"; and therefore there is need of importunate knocking.

On account of which the blind man knocks continuously, when it is added: But he cried out all the more: Son of David, have mercy on me. Psalm: "O Lord God of my salvation, I have cried day and night before you." And this is the power of prayer, which proceeds from true faith. Whence Chrysostom: "Such is the nature of faith that the more it is hindered, the more it is kindled; on account of which the servants of God are not overcome in persecutions." Whence the Gloss says that "the believer, sensing himself weighed down by the phantasm of former vices and the voice of his prayer hindered so that he cannot pray on his own behalf, cries out more ardently."

They were trying to prevent him, fearing that his eyes may be opened, and the Pharisees might recognize him and be irritated.

Those who precede Jesus as he comes—what do they signify but the crowds of carnal desires and the tumults of vices, which, before Jesus comes to our heart, scatter our thoughts with their temptations and disturb the voice of the heart in prayer? For often when we wish to turn to the Lord after committing sins, when we strive to pray against those very vices we have committed, the phantoms of the sins we have done rush upon the heart, strike back against the vision of our mind, confuse the soul, and suppress the voice of our entreaty. Those who went before, therefore, were rebuking him to be silent, because before Jesus comes to the heart, the evils we have done, thrust upon our thoughts through their images, disturb us in the very midst of our prayer.

But let us hear what this blind man who was to be illuminated did in response to these things. It follows: "But he cried out all the more: Son of David, have mercy on me." Behold, the one whom the crowd rebukes to be silent cries out more and more, because the more heavily we are pressed by the tumult of carnal thoughts, the more ardently we ought to persist in prayer. The crowd opposes us lest we cry out, because we often suffer the phantoms of our sins even in prayer. But indeed it is necessary that the voice of our heart insist all the more strongly the more harshly it is repelled, so that it may overcome the tumult of unlawful thought and burst forth to the merciful ears of the Lord by the excess of its importunity. Each one, as I suspect, recognizes in himself what we are saying, because when we turn our mind from this world to God, when we turn to the work of prayer, the very things we previously did with delight we afterward endure as troublesome and burdensome in our prayer. Scarcely is the thought of them driven away from the eyes of the heart by the hand of holy desire; scarcely are their phantoms overcome through the laments of penance.

Those that went before Jesus, as He was coming, represent the multitude of carnal desires, and the busy crowd of vices which before that Jesus comes to our heart, scatter our thoughts, and disturb us even in our prayers. But the blind man cried out the more; for the more violently we are assailed by our restless thoughts, the more fervently ought we to give ourselves to prayer.

Why then did the blind man, on hearing that He was passing by, exclaim, "Jesus, Thou Son of David, have mercy on me? " unless he was considered, in no uncertain manner, to be the Son of David (in other words, to belong to David's family) through his mother and his brethren, who at some time or other had been made known to him by public notoriety? "Those, however, who went before rebuked the blind man, that he should hold his peace." And properly enough; because he was very noisy, not because he was wrong about the son of David Else you must show me, that those who rebuked him were aware that Jesus was not the Son of David, in order that they may be supposed to have had this reason for imposing silence on the blind man.

Look, if you will, at the persistence of his confession as well — how, despite the fact that many were trying to silence him, he did not fall silent but cried out all the louder; for a fervent zeal was moving him from within.

But Jesus, standing still, ordered him to be brought to him. Behold, he stands who previously was passing by, because when we still suffer the crowds of phantasms in prayer, we feel Jesus in some way passing by. But when we fervently persist in prayer, Jesus stands still and restores the light, because God is fixed in the heart, and the lost light is restored.

Third, as regards the generosity of the healer, it is added: But Jesus, standing still, commanded him to be brought to himself. Now Jesus is said to stand, because he is in himself immutable: Psalm: "But you are the selfsame, and your years shall not fail"; whence the Gloss: "Jesus passing by hears the blind man, standing still he illuminates him, because through his humanity he has compassion on the cries of our blindness, but by the power of his Divinity he pours into us the light of his grace." And although through prayer we may seem to draw him to us, he rather draws us to himself, just as a ship is drawn to the rock, as Dionysius says. Therefore the bride in Song of Songs 1 says: "Draw me after you." Whence we are drawn to him when we are aroused in mind toward him and transcend beyond ourselves. As a figure of which, in Mark 10 it is said of this blind man: "Casting aside his garment, he leaped up and came to him." And then we also hear secret words, according to that saying of the Prophet in the Psalm: "I will hear what the Lord God speaks within me."

The voice of one invoking in faith stops Christ, for He looks back upon them who call upon Him in faith. And accordingly He calls the blind man to Him, and bids him draw nigh, that he in truth who had first laid hold on Him in faith, might approach Him also in the body. The Lord asks this blind man as he drew near, What will thou that I shall do? He asks the question purposely, not as ignorant, but that those who stood by might know that he sought not money, but divine power from God. And thus it follows, But he said, Lord, that I may receive my sight.

But when we persist intensely in our prayer, we fix Jesus as He passes by in our mind. Hence it is added there: And Jesus, standing still, commanded him to be brought to Him. Behold, He who was passing by before now stands still, because while we still suffer the crowds of phantasms in prayer, we perceive Jesus as somewhat passing by. But when we persist intensely in prayer, Jesus stands still to restore our sight, because God is fixed in the heart, and the lost light is restored.

Yet in this matter the Lord suggests something else to us, which can be usefully understood concerning His humanity and divinity. For Jesus passing by heard the blind man crying out, but standing still He performed the miracle of illumination. For to pass by belongs to humanity, to stand still belongs to divinity. Through His humanity indeed He experienced being born, growing, dying, rising again, coming from place to place. Therefore, since in divinity there is no changeableness, and this very thing—to be changed—is to pass by, certainly that passing by is from the flesh, not from the divinity. But through His divinity it belongs to Him always to stand still, because He is present everywhere, neither coming through movement nor departing through movement. Therefore the Lord passing by hears the blind man crying out, but standing still illuminates him, because through His humanity He had compassion on the cries of our blindness and showed mercy, but He poured into us the light of grace through the power of His divinity.

As long as we still suffer our manifold fancies to trouble us in our prayers, we feel in some measure Jesus passing by. But when we are very stedfast in prayer, God is fixed in our heart, and the lost light is restored. Or to pass by is of man, to stand is of God. The Lord then passing by heard the blind man crying, standing still restored him to sight, for by His humanity in compassion to our blindness He has pity upon our cries, by the power of His divinity He pours upon us the light of His grace.

But even if you could show me this, still (the blind man) would more readily have presumed that they were ignorant, than that the Lord could possibly have permitted an untrue exclamation about Himself. But the Lord "stood patient." Yes; but not as confirming the error, for, on the contrary, He rather displayed the Creator.

Therefore Jesus also calls him to Himself, as one truly worthy of drawing near to Him, and asks him: "What do you want from Me?" He asks not because He does not know, but so that it would not seem to those present that the man asks for one thing while He gives another: that the man, for example, asks for money, while He, wishing to display Himself, heals his blindness. For envy can slander even in such a senseless manner. Therefore the Lord asked, and when He revealed that he wished to receive his sight, He grants him his sight.

And all the people, when they saw, gave praise to God. For the people gave praise to God, not only for the granted gift of light, but also for the merit of the faith of the one asking. They gave praise to God because they saw Jesus mercifully and powerfully restore light to the one asking, and acknowledged that the cry of firm faith, which rightly sought, could immediately be accomplished. Wherefore it should be noted that the Lord, appearing in the flesh, confirmed everything He taught with words by examples. For He who commanded us: Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven (Matt. V), in all things He began to do and teach (Acts I), sought not His own glory from men, but the glory of the Father (John VIII).

Not only for the gift of light obtained, but for the merit of the faith which obtained it.

And immediately he saw, through the circumspection of prudence: Ephesians 5: "See, brethren, how you walk carefully"; Proverbs 4: "Let your eyes look upon what is right, and let your eyelids go before your steps."

And he followed him, glorifying God, through the subjection of obedience. The Gloss: "He sees and follows who works the good that he understands and imitates Jesus passing by"; John 8: "I am the light of the world: he who follows me does not walk in darkness but shall have the light of life." — And all the people, when they saw it, gave praise to God, through the manifestation of divine glory. For this is the work in which power, wisdom, and mercy are supremely manifested: namely, when from a sinner a just man is made, from a fool a wise man, from one who errs a faithful man, and from an impious man a virtuous one. And therefore God is to be praised most greatly for this; whence Galatians 1: "I was unknown by face," Paul says, "to the churches of Judea which were in Christ; but they had only heard that he who formerly persecuted us now preaches the faith which he once tried to destroy; and they glorified God in me." And this we ought to do, according to Sirach 43: "Glorifying the Lord as much as you can, He shall still prevail, and wondrous is His magnificence. Blessing the Lord, exalt Him as much as you can, for He is greater than all praise."

With supreme authority, he said, "Receive your sight." The expression is wonderful, worthy of God and transcending the bounds of human nature! Which of the holy prophets ever spoke like this or used words of so great authority? Observe that he did not ask of another the power to restore vision to him who was deprived of sight. He did not perform the divine miracle as the effect of prayer to God but rather attributed it to his own power. By his almighty will, Christ did whatever he would. "Receive," he said, "your sight." The word was light to him that was blind, because it was the word of him who is the true Light.

Now that he was delivered from his blindness, did he neglect the duty of loving Christ? He certainly did not. It says, "He followed him, offering him glory like to God." He was set free from double blindness. Not only did he escape from the blindness of the body but also from that of the mind and heart. He would not have glorified him as God, had he not possessed spiritual vision. He became the means of others giving Christ glory, for it says that all the people gave glory to God.

From which it is clear, that he was released from a double blindness, both bodily and intellectual. For he would not have glorified Him as God, had he not truly seen Him as He is. But he also gave occasion to others to glorify God; as it follows, And all the people, when they saw it, gave praise unto God.

But let us now hear what happened to the blind man who was asking, or what he himself did. It follows: "Immediately he saw, and followed him." He sees and follows who puts into practice the good that he understands. But he sees and does not follow who indeed understands the good, but disdains to do good works. If therefore, dearest brothers, we now recognize the blindness of our pilgrimage, if by believing in the mystery of our Redeemer we sit by the wayside, if by praying daily we seek light from our Creator, if having been illuminated after our blindness we now see that same light through understanding, let us follow in our works the Jesus whom we perceive in our mind. Let us observe where he walks, and by imitating hold to his footsteps. For he follows Jesus who imitates him. For this reason he says: "Follow me, and let the dead bury their dead." Again he admonishes on this point, saying: "If anyone serves me, let him follow me." Let us therefore consider where he walks, that we may deserve to follow. Behold, though he is Lord and Creator of the angels, about to take up our nature which he created, he came into the womb of the Virgin. Yet he did not wish to be born in this world through the wealthy; he chose poor parents. Hence even a lamb to be offered for him was lacking; his mother found young doves and a pair of turtledoves for the sacrifice. He did not wish to prosper in the world; he endured reproaches and mockeries; he bore spitting, scourging, blows, a crown of thorns, and the cross; and because we fell from inner joy through delight in bodily things, he showed with what bitterness one returns there. What therefore ought man to suffer for himself, if God endured such things for men? He therefore who has now believed in Christ, but still pursues the gains of avarice, is lifted up in the pride of honor, burns with the torches of envy, pollutes himself with the filth of lust, desires the prosperous things that are in the world—he disdains to follow the Jesus in whom he has believed. For he walks by a different path, if he seeks joys and pleasures, when his guide showed him the way of bitterness. Let us therefore call back before our eyes the sins we have committed; let us consider how terrible is the judge who comes to punish these things; let us form our mind for lamentation; let our life become bitter for a time in repentance, lest it feel eternal bitterness in punishment. For through weeping we are led to eternal joys, as Truth promises when it says: "Blessed are those who mourn, for they shall be comforted." But through joys one arrives at weeping, as this same Truth attests when it says: "Woe to you who laugh now, for you shall mourn and weep." If therefore we seek the joy of reward at our arrival, let us hold to the bitterness of repentance on the way. And so it happens that not only does our life advance toward God, but this very conversion of ours kindles others to the praise of God. Hence it is added there: "And all the people, when they saw it, gave praise to God."

(ubi sup.) He who sees, also follows, because the good which he understands he practises.

(Chrys. ut sup.) And thus it follows, And immediately he said. But the blind man as before his restoration he showed an earnest faith, so afterwards did he give plain tokens of his gratitude; And he followed him, glorifying God.

(Chrys. ubi sup.) We may here well inquire, why Christ forbids the healed demoniac who wished to follow Him, but permits the blind man who had received his sight. There seems to be a good reason for both the one case and the other. He sends away the former as a kind of herald, to proclaim aloud by the evidence of his own state his benefactor, for it was indeed a notable miracle to see a raving madman brought to a sound mind. But the blind man He allows to follow Him, since He was going up to Jerusalem about to accomplish the high mystery of the Cross, that men having a recent report of a miracle might not suppose that He suffered so much from helplessness as from compassion.

Note also the gratitude of the healed man. For he followed Jesus, "glorifying God," and disposing others to glorify Him as well.