Matthew § 33

According to one allegorical interpretation, these two blind men symbolize the two kingdoms into which the Jews were divided (after Solomon's death, between Rehoboam and Jeroboam). According to another interpretation, we might consider the people of the Jews and the people of the Gentiles as being prefigured in these two blind men. But this would not be appropriate. For would it be possible for the people of the Gentiles, before being enlightened, to declare Christ to be the Son of David, for they had not heard of the law or the prophets? For that reason, more properly it is understood concerning these two blind men that they did know from the law and the prophets that Christ is the Son of David. Both were blind, therefore, through their own unfaithfulness, for they were not yet able to see the true light, the only Son of God who was foretold in the law and the prophets. Bereft of the light of faith and covered by the veil of the law, they were being held in the gloom of blindness, according to the blessed apostle who says, "To this day whenever Moses is read a veil lies over their minds; but when one turns to the Lord the veil is removed." And again: "For to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away." Therefore sight was restored to these blind men as soon as they expressed their faith in the Son of God. This shows that whoever from these two peoples should believe that the Son of God came to save humankind would receive knowledge of the true light as soon as the blindness of error is removed.

At that point, two blind men follow the Lord as he was passing by. But if they could not see, how could the blind men know of the Lord's departure as well as his name? Moreover, they called him "Son of David" and asked to be made well. In the two blind men, the entire earlier prefiguration is complete. The ruler's daughter seems to be from these people, namely, the Pharisees and John's disciples, who already made common cause in testing the Lord. To these unknowing persons the law gave evidence as to the one from whom they sought a cure. It indicated to them that their Savior in the flesh was of the line of David. It also introduced light to the minds of those who were blind from past sins. They could not see Christ but were told about him. The Lord showed them that faith should not be expected as a result of health but health should be expected because of faith. The blind men saw because they believed; they did not believe because they saw. From this we understand that what is requested must be predicated on faith and that faith must not be exercised because of what has been obtained. If they should believe, he offers them sight. And he charges the believers to be silent, for it was exclusively the task of the apostles to preach.

(Verse 27) And as Jesus passed on from there, two blind men followed him, crying out and saying, 'Have mercy on us, Son of David.' As Jesus passed through the house of the ruler and was going to his own house, as we read above: Getting into a boat, he crossed over and came to his own city. The two blind men cried out, saying, 'Have mercy on us, Son of David.' And yet they were not healed on the way, as they thought; but after he came to his own house, they approached him and entered: and their faith is first tested, so that they may receive the light of true faith. Earlier we presented a sign regarding the prince's daughter and the hemorrhaging (or sick) woman, now this is added: that as there was death and weakness there, here blindness is shown. Both peoples were blind when the Lord passed through this world, and desired to return to their homes. But unless they confess and say, 'Have mercy on us, Son of David,' and when Jesus asks, 'Do you believe that I am able to do this?' He responds: Indeed, Lord, he does not receive his former sight. In another Gospel, one blind man is written about, with torn clothes, sitting in Jericho, who is forbidden by the apostles to cry out; but through impudence, he receives healing (Mark 10). This passage properly pertains to the people of the Gentiles and should be explained in its own volume.

The miracles that had gone before of the ruler's daughter, and the woman with the issue of blood, are now followed by that of two blind men, that what death and disease had there witnessed, that blindness might now witness. And as Jesus passed thence, that is, from the ruler's house, there followed him two blind men, crying, and saying, Have mercy on us, thou Son of David.

Let Marcion and Manichæus, and the other heretics who mangle the Old Testament, hear this, and learn that the Saviour is called the Son of David; for if He was not born in the flesh, how is He the Son of David?

Wherefore can it be that He puts them off, and they crying out? Here again teaching us utterly to repel the glory that cometh from the multitude. For because the house was near, He leads them thither to heal them in private. And this is evident from the fact, that He charged them moreover to tell no man.

But this is no light charge against the Jews; when these men, though their eyes were struck out, receive the faith by hearing alone, but they beholding the miracles, and having their sight to witness what was happening, do all just contrary. And see their earnestness also, both by their cry, and by their prayer itself. For they did not merely approach Him, but with loud cries, and alleging nought else but "mercy."

And they called Him "Son of David," because the name was thought to be honorable. In many passages, for instance, did the prophets likewise so call the kings, whom they wished to honor, and to declare great.

The house of the ruler is the Synagogue which was ruled by Moses; the house of Jesus is the heavenly Jerusalem. As the Lord passed through this world and was returning to His own house, two blind men followed Him; that is, when the Gospel was preached by the Apostles, many of the Jews and Gentiles began to follow Him. But when He ascended into Heaven, then He entered His house, that is, into the confession of one faith which is in the Catholic Church, and in that they were enlightened.

Rightly they call Him Son of David, because the Virgin Mary was of the line of David.

Allegorically; By these two blind men are denoted the two nations of Jews and Gentiles, or the two nations of the Jewish race; for in the time of Roboam his kingdom was Split into two parts. Out of both nations such as believed on Him Christ gave sight to in the house, by which is understood the Church; for without the unity of the Church no man can be saved. And they of the Jews who had believed the Lord's coming spread the knowledge thereof throughout the whole earth.

"And when Jesus departed thence, two blind men followed Him, crying, and saying, Thou Son of David, have mercy on us." The blind men addressed to God the words "Have mercy," but as to a man, "O Son of David." For it was well known among the Jews that the Messiah would come from the seed of David.

After showing how he restored life, he now shows how he restored the functions of life. First, how he restored sight; secondly, speech (v. 32).

In regard to the first, four things are done: first, the request of the blind men; secondly, they are questioned (v. 28b); thirdly, they are heard (v. 29); fourthly, the charge given to the cured (v. 30b).

In regard to their petition we can note five things that make a petition likely to be heard.

First, they chose a suitable time for asking, because as they were going away. In this is signified the time of the Incarnation, a time of mercy: "It is time to show mercy" (Ps 102:13). Therefore, they were heard more readily, as it says in Hebrews (5:7): "He was heard for his reverence." Likewise, in order to obtain it, they followed him; for those who do not follow God by obeying do not obtain. Two blind men. Those two blind men are the two peoples, namely, the Jews and the gentiles, for those who do not have faith are blind. Of these Isaiah (59:10): "We grope for the wall like the blind." Furthermore, fervent devotion is required, when it says, crying aloud: "In my distress I cried to the Lord" (Ps 120:1). Likewise, humility, when it says, "Have mercy on us, son of David": "Hearken to the prayer of your servant, O Lord" (Dan 9:17). Finally, their faith is mentioned, because they called him son of David; and this is necessary, as it says in James (1:6): "Let him ask in faith, with no doubting."

But they, not unmindful of the gift received, went about and published it, as it says in Isaiah (63:7): "I will recount the Lord's mercies." But did they sin by acting contrary to the Lord's command? I say that they did not, because they acted in good faith and in order to show how much holiness the Lord displayed.

(De Cons. Ev. ii. 29.) This account of the two blind men and the dumb dæmon is read in Matthew only. The two blind men of whom the others speak are not the same as these, though something similar was done with them. So that even if Matthew had not also recorded their cure, we might have seen that this present narrative was of a different transaction. And this we ought diligently to remember, that many actions of our Lord are very much like one another, but are proved not to be the same action, by being both related at different times by the same Evangelist. So that when we find cases in which one is recorded by one Evangelist, and another by another, and some difference which we cannot reconcile between their accounts, we should suppose that they are like, but not the same, events.

By the dumb and deaf, and dæmoniae, is signified the Gentile world, needing health in every part; for sunk in evil of every kind, they are afflicted with disease of every part of the body.

The natural order of things is here preserved; the dæmon is first cast out, and there the functions of the members proceed. And the multitude marvelled, saying, It was never so seen in Israel.

What is called in Greek kophos is more commonly known as deaf rather than dumb, but the Scriptures indiscriminately use kophos to mean dumb or deaf. Spiritually, just as the blind men receive light, so too the dumb man's tongue is loosened that he may speak and give glory to him whom he once rejected.

(Verse 32) And when they had departed, behold, they brought to Him a man who was mute and demon-possessed. And when the demon was cast out, the mute spoke. And the multitudes marveled, saying, "It was never seen like this in Israel!" But the Pharisees said, "He casts out demons by the ruler of the demons."

The Greek word here (κωφὸς) is more frequent in common speech in the sense of 'deaf,' but it is the manner of Scripture to use it indifferently as either.

"And as they went out," it is said, "behold, they brought unto Him a dumb man possessed with a devil."

For the affliction was not natural, but the device of the evil Spirit; wherefore also he needs others to bring him. For he could neither make entreaty himself, being speechless, nor supplicate others, when the evil spirit had bound his tongue, and together with his tongue had fettered his soul.

For this cause neither doth He require faith of him, but straightway heals the disease.

Figuratively; As in the two blind men were denoted both nations, Jews and Gentiles, so in the man dumb and afflicted with the daemon is denoted the whole human race.

Observe the beautiful order of His miracles; how after He had given sight to the blind, He restored speech to the dumb, and healed the possessed of the dæmon; by which He shows Himself the Lord of power, and the author of the heavenly medicine. For it was said by Isaiah, Then shall the eyes of the blind be opened, the ears of the deaf shall be unstopped, and the tongue of the dumb loosed. (Is. 35:6.) Whence it is said, When they were gone forth, they brought unto him a man dumb, and possessed with a dæmon.

For the Gentiles were dumb; not being able to open their mouth in the confession of the true faith, and the praises of the Creator, or because in paying worship to dumb idols they were made like unto them. They were afflicted with a dæmon, because by dying in unbelief they were made subject to the power of the Devil.

They who brought the dumb to be healed by the Lord, signify the Apostles and preachers, who brought the Gentile people to be saved before the face of divine mercy.

"As they went out, behold, they brought to Him a mute man possessed with a demon. And when the demon was cast out, the mute spake." The disease was not a natural one, but from the demon. This is why others brought him forward. He himself was not able to call upon Jesus, as the demon had bound his tongue. Therefore Jesus does not require faith of him, but immediately heals him by casting out the demon which had prevented his speech. And the multitudes marvelled, saying, It was never so seen in Israel. The multitude marvelled, placing Christ even above the prophets and the patriarchs. For He healed with authority, unlike those who first had to pray.

As they were going away, a dumb demoniac was brought up to him. After restoring sight to the blind, he now restores speech to a dumb man. Those two incidents are fittingly joined, because speech is the sign of inward sight: "He will come and save you. Then the eyes of the blind shall be opened, and the ears of the deaf unstopped" (Is 35:4-5). Here he does three things: first, the infirm man is described; secondly, the cure (v. 33); thirdly, the effect of the cure (v. 33b).

He says, therefore, As they were going away... Faith is not asked of him as of the others, because he was possessed by a devil; therefore, he was not in control of his mental faculties. That is why he was not tested about his faith. And he signifies the gentiles, who are mute in regard to praise: "Pour out your anger on the nations which do not know you" (Ps 79:6). Furthermore, they have a devil, because they sacrificed to devils: "All the gods of the nations are devils" (Ps 96:5). First, therefore, as a good physician he cured the cause and then the disease, because he cast out the devil first.

In the deaf and dumb and demoniac appear the need of the Gentiles for a complete healing. Beleaguered on all sides by misfortune, they were associated with all types of the body's infirmities. And in this regard a proper order of things is observed. For the devil is first cast out; then the other bodily benefits follow suit. With the folly of all superstitions put to flight by the knowledge of God, sight and hearing and words of healing are introduced. The declaration of the onlookers followed their admiration over what took place: "Never has the like been seen in Israel." Indeed, he whom the law could not help was made well by the power of the Word, and the deaf and dumb man spoke the praises of God. Deliverance has been given to the Gentiles. All the towns and all the villages are enlightened by the power and presence of Christ, and the people are freed from every impairment of the timeless malady.

But by the knowledge of God the frenzy of superstition being chased away, the sight, the hearing, and the word of salvation is brought in to them.

The wonder of the multitude is followed up by the confession, It was never so seen in Israel; because he, for whom there was no help under the Law, is saved by the power of the Word.

(Verse 33, 34.) And the crowds marveled, saying: Never has it appeared like this in Israel. But the Pharisees said: By the prince of demons he casts out demons. The crowd confesses the works of God, and says: Never has it appeared like this in Israel. In the crowd, there is a confession of the nations. But because the Pharisees could not deny the power of God, they slandered his works and said: By the prince of demons he casts out demons, thus demonstrating the unbelief of the Jews through their slander even today.

As the blind receive light, so the tongue of the dumb is loosed, that he may confess Him whom before he denied. The wonder of the multitude is the confession of the nations. The scoff of the Pharisees is the unbelief of the Jews, which is to this day.

"For when the devil was cast out," it saith, "the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel."

Now this especially vexed the Pharisees, that they preferred Him to all, not only that then were, but that had ever been. And they preferred Him, not for His healing, but for His doing it easily and quickly, and to diseases innumerable and incurable.

And thus the multitude; but the Pharisees quite contrariwise; not only disparaging the works, but saying things contradictory to themselves, and not ashamed. Such a thing is wickedness.

Then when the demon had been cast out, the dumb man spoke. So the gentile, when freed from serving idols, spoke, namely, God's praise: "That every tongue confess that the Lord Jesus Christ is in the glory of the Father" (Phil 2:11).

The effect follows: And the crowds marveled at what they saw. And because they marveled, they said: Never was anything like this seen in Israel. Now it is true that Moses and others worked miracles; but no one had worked so many or by a mere touch or as quickly as he: "Who is like you, O Lord, among the gods?" (Ex 15:11); "The works I do in my Father's name, they bear witness to me" (Jn 10:25). He also cures by faith, which the Law could not do, as it says in Romans (8:2): "For the Law of the Spirit of life in Christ Jesus has set me free from the law of sin and death," which was impossible for the Law.

"He casteth out devils through the prince of the devils."

What can be more foolish than this? For in the first place, as He also saith further on, it is impossible that a devil should cast out a devil for that being is wont to repair what belongs to himself, not to pull it down. But He did not cast out devils only, but also cleansed lepers, and raised the dead, and curbed the sea, and remitted sins, and preached the kingdom, and brought men unto the Father; things which a demon would never either choose, or at any time be able to effect. For the devils bring men to idols, and withdraw them from God, and persuade them to disbelieve the life to come. The devil doth not bestow kindness when he is insulted; forasmuch as even when not insulted, he harms those that court and honor him.

But He doeth the contrary. For after these their insults and revilings, He went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease.

Thus the Scribes and Pharisees denied such of the Lord's miracles as they could deny; and such as they could not they explained by an evil interpretation, according to that, In the multitude of thy excellency thy enemies shall lie unto thee. (Ps. 66:3.)

"But the Pharisees said, He casteth out demons through the prince of demons." These words are the height of stupidity. For no demon casts out other demons. But let us suppose that He cast out demons as one who served the prince of demons, that is, as a magician. How then did He heal diseases, forgive sins, and preach the kingdom? For the demon does just the opposite: he brings on diseases and separates man from God.

But the Pharisees said... The Pharisees, i.e., the separated, because they interpreted in a perverse way: "They turned good into evil" (Sir 11:31). Hence they said: He casts out devils by the prince of devils. Here Augustine tells us to note that Christ performed the same miracle twice. This is evident, because the evangelists say different things. Hence, when they seem to be contrary, we can refer to one or to another by saying that it was another miracle.

And this very thing Matthew also shows when speaking thus: And Jesus went about their cities and villages teaching in their synagogues, and preaching the Gospel of the Kingdom, and healing all manner of disease and all manner of sickness, thus implying that he wrought miracles of a nature consistent with what he preached.

(non occ.) He taught in their synagogues the Gospel of the Kingdom, as it follows, Preaching the Gospel of the Kingdom.

(ap. Anselm.) By disease we may understand complaints of long standing, by sickness any lesser infirmity.

(Verse 35.) And Jesus went about all the cities and towns, teaching in their synagogues and preaching the Gospel of the kingdom, and healing all illness and every infirmity. You see that He preached the Gospel equally to both villages and cities, that is, to both large and small, so that He would not consider the power of the nobles, but the salvation of the believers. He went through the cities, having this work that the Father had commanded: and this hunger, to save the unbelievers with His teaching. But He was teaching the Gospel of the kingdom in the synagogues and villages, and after preaching and teaching, He cured every illness and every infirmity, so that those whom his words did not persuade, his deeds would persuade. He is properly called the Lord, who cares for every illness and every infirmity, for nothing is impossible for Him.

Observe how equally in villages, cities, and towns, that is to great as well as small, He preaches the Gospel, not respecting the might of the noble, but the salvation of those that believe. It follows, Teaching in their synagogues; this was His meat, going about to do the will of His Father, and saving by His teaching such as yet believed not.

He first preached and taught, and then proceeded to heal sicknesses, that the works might convince those who would not believe the words. Hence it follows, Healing every sickness and every disease, for to Him alone nothing is impossible.

"He went about," it is said, "all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease."

And so far from punishing them for their insensibility, He did not even simply rebuke them; at once both evincing His meekness, and so refuting the calumny; and at the same time minded also by the signs which followed to exhibit His proof more completely: and then to adduce also the refutation by words. He went about therefore both in cities, and in countries, and in their synagogues; instructing us to requite our calumniators, not with fresh calumnies, but with greater benefits. Since, if not for man's sake, but God's, thou doest good to thy fellow-servants; whatsoever they may do, leave not thou off doing them good, that thy reward may be greater; since he surely, who upon their calumny leaves off his doing good, signifies that for their praise' sake, not for God's sake, he applies himself to that kind of virtue.

For this cause Christ, to teach us that of mere goodness He had entered on this, so far from waiting for the sick to come to Him, of Himself hastened unto them, bearing them two of the greatest blessings; one, the gospel of the kingdom; another, the perfect cure of all their diseases. And not a city did He overlook, not a village did He hasten by, but visited every place.

Understand, 'of God;' for though temporal blessings are also proclaimed, yet they are not called The Gospel. Hence the Law was not called a Gospel, because to such as kept it, it held out not heavenly, but earthly, goods.

It should be known that those whom He healed outwardly in their bodies, He also healed inwardly in their souls. Others cannot do this of their own power, but can by God's grace.

"And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the Gospel of the kingdom, and healing every disease and every infirmity among the people." As Lover of mankind He did not wait for them to come to Him, but He Himself went all around. Therefore they could not say as an excuse that "no one taught us." He draws them to Himself by word and deed, teaching and working wonders.

It has been shown that he helped those who came to him; here he tells how he went to others. He does two things: first, how he bestowed effects on some; secondly, affects (v. 36).

In regard to the first he shows where he confers help; secondly, what he taught; thirdly, what he did.

He says, therefore, And Jesus went about all the cities and villages. In this an example is given to preachers not to be content with preaching only in one place: "I have appointed you that you should go and bear fruit" (Jn 15:16). All the cities and villages. It is fitting that this be connected with the preceding events. Since they had said that he cast out devils by the prince of devils, he shows that he does not have a devil: "I am for peace; but when I speak, they are for war" (Ps 120:7).

Then he tells what he announced. For he did two things, because he was preaching and teaching in their synagogues. He taught matters pertaining to faith and preached about morals. He did this in the presence of many, because in the synagogues: "I have told of your justice in the great congregation" (Ps 40:9). In this he differs from heretics, who teach in secret. But Christ's teaching was otherwise: "I have said nothing in secret" (Jn 18:20). He also touches on what he taught, namely, the gospel of the kingdom: "For this I was born, and for this have I come into the world, to bear witness to the truth" (Jn 18:37). Hence he taught heavenly things: "I, the Lord, teach you what is profitable" (Is 48:17). Then he shows what he did in deed, healing every disease and every infirmity. Diseases, as to serious ailments; infirmities, as to light ones: "Who forgives all our iniquities, who heals all our diseases" (Ps 103:3). And why did he do this? In order to confirm by miracles what he had spoken by word, as in Mark (16:20): "The Lord worked with them and confirmed the message by the signs that accompanied it." He also gives to preachers the example that they should do and teach: "Jesus began to do and to teach" (Acts 1:1).