Matthew § 82

The Lord acted according to their faith. He restored their eyes. He has been healing sickness within, deafness within and deadness within. Now he is healing blindness within. The eyes of the heart are closed. Jesus is passing by so that we might shout to him.What does it mean that Jesus was passing by? He is coming to us in time. Only for a short time is Jesus passing by us. What does it mean that Jesus is passing by? He is acting in a moment that comes to pass. Note how many things he has now done which have already passed by. He was born of the Virgin Mary in time. Is he being born always? As an infant he was nursed. Is he still being nursed? No, he matured through the successive ages of life until he came to adulthood. Is he always growing physically? After infancy came boyhood, after boyhood came youth; after youth he came to full human stature in several developing stages of growth. Even the very miracles that he did have "passed by." Now we read about them and believe. They were written about so that they might be read later. But when they were occurring they were passing by like all temporal events. Finally, not to dwell long on this, he was crucified. Is he still hanging on the cross? In a similar temporal flow, he was buried, he rose again, he ascended into heaven. Now "he cannot die again; death no longer has mastery over him." Now his divinity abides forever; yes, even the immortality of his body now shall never pass away. But nevertheless all those things that were done by him in time have passed by, and having passed by they were written down in order to be read and preached to be believed. In all these things then "Jesus was passing by."

(de Cons. Ev. ii. 65.) Mark relates this miracle, but speaks of only one blind man. This difficulty is thus explained; of the two blind men whom Matthew has introduced, one was well known in that city, as appears by Mark's mentioning both his name, and that of his father. (Mark 10:46.) Bartimæus the son of Timæus was well known as having sunk from great affluence, and now sitting not only blind, but a beggar. For this reason then it is that Mark chose to mention him alone, because the restoration of his sight procured fame to the miracle, in proportion to the notoriety of the fact of his blindness. Though what Luke relates was done after the same manner, yet his account is to be taken of another though similar miracle. (Luke 18:35.) That which he gives was done as they drew near to Jericho; this in the other two as they came out of Jericho.

We read in Genesis that Noah, a very just man, had three sons, Shem, Ham and Japheth, with whom he entered into the ark at the time of the flood and departed. From these three sons diverse nations were scattered throughout the entire world. For from the first son of Noah descended the patriarch, Abraham, from whom proceeded, whether for good or ill, all the Jewish people. And from the two [other] sons diverse nations were disseminated. Thus these two blind men had the form of the two sons of Noah. They heard that Jesus was passing by. Now is it not certain that the people of the Gentiles believed in the Savior not by seeing, as did the Jews, but by hearing? And what is the meaning of the phrase that he passed by? Does it not suggest that the messianic event was passing by from the Jews to the nations? Did not the Lord himself say, "I came into this world for judgment so that those who do not see may see and those who see may become blind."

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.

There were many robbers in Jericho who used to attack and harm those who were coming in and going out of Jerusalem; therefore the Lord came to Jericho with his disciples, to heal the wounded and to bring a large crowd with him. Finally, after they want to leave from Jericho, a large crowd followed him. If he had stayed in Jerusalem and never descended to the lowly things, the crowd would still be sitting in darkness and in the shadow of death until today.

But let us keep to the things set before us, and let us listen to these blind men, who were better than many that see. For neither having a guide, nor being able to see Him when come near to them, nevertheless they strove to come unto Him, and began to cry with a loud voice, and when rebuked for speaking, they cried the more. For such is the nature of an enduring soul, by the very things that hinder, it is borne up.

But Christ suffered them to be rebuked, that their earnestness might the more appear, and that thou mightest learn that worthily they enjoy the benefits of their cure. Therefore He doth not so much as ask, "Do ye believe?" as He doth with many; for their cry, and their coming unto Him, sufficed to make their faith manifest.

Hence learn, O beloved, that though we be very vile and outcast, but yet approach God with earnestness, even by ourselves we shall be able to effect whatsoever we ask. See, for instance, these men, how, having none of the apostles to plead with them, but rather many to stop their mouths, they were able to pass over the hindrances, and to come unto Jesus Himself. And yet the evangelist bears witness to no confidence of life in them, but earnestness sufficed them instead of all.

These then let us also emulate. Though God defer the gift, though there be many withdrawing us, let us not desist from asking. For in this way most of all shall we win God to us. See at least even here, how not poverty, not blindness, not their being unheard, not their being rebuked by the multitude, not anything else, impeded their exceeding earnestness. Such is the nature of a fervent and toiling soul.

Wherefore doth He ask them? Lest any one should think that when they wish to receive one thing, He giveth them another thing. For indeed it is usual with Him on every occasion, first to make manifest and discover to all the virtue of those He is healing, and then to apply the cure, for one reason, that He might lead on the others likewise to emulation; and for another, that He might show that they were enjoying the gift worthily. This, for instance, He did with respect to the Canaanitish woman also, this too in the case of the centurion, this again as to her that had the issue of blood, or rather that marvellous woman even anticipated the Lord's inquiry; but not so did He pass her by, but even after the cure makes her manifest. Such earnest care had He on every occasion to proclaim the good deeds of them that come to Him, and to show them to be much greater than they are, which He doth here also.

Then, when they said what they wished, He had compassion on them, and touched them. For this alone is the cause of their cure, for which also He came into the world. But nevertheless, although it be mercy and grace, it seeks for the worthy.

But that they were worthy is manifest, both from what they cried out, and from the fact that, when they had received, they did not hasten away, as many do, being ungrateful after the benefits. Nay, they were not like this, but were both persevering before the gift, and after the gift grateful, for "they followed Him."

Figuratively, Jericho is taken to be the world, into which Christ came down. They who are in Jericho, know not how to escape from the wisdom of the world, unless they see not Jesus only coming out of Jericho, but also His disciples. This when they saw, great multitudes followed Him, despising the world and all worldly things, that under His guidance they may go up to the heavenly Jerusalem. The two blind men we may call Judah and Israel, who before the coming of Christ were blind, not seeing the true word which was in the Law and the Prophets, yet sitting by the wayside of the Law and the Prophets, and understanding Him only as after the flesh, they cried to Him who was made of the seed of David according to the flesh.

We also now sitting by the wayside of the Scriptures, and understanding wherein we are blind, if we ask with desire, He will touch the eyes of our souls, and the gloom of ignorance shall depart from our minds, that in the light of knowledge we may follow Him, who gave us power to see to no other end than that we should follow Him.

As the proof of the husbandman's industry lies in the abundance of his crop, so the fulness of the Church is the evidence of an industrious teacher; so it is here said, And as they departed from Jericho, a great multitude followed him. No one was deterred by the toilsomeness of the journey, for spiritual love feels no fatigue; no one was kept away by the thought of sufferings, for they were going into possession of the kingdom of heaven. For he who has in very deed tasted the reality of heavenly good, has nothing to attach him to earth.

But Jericho, which is interpreted 'the moon,' denotes the infirmity of our changefulness.

And as they departed from Jericho, a great multitude followed Him. And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, Thou son of David. And the multitude rebuked them, because they should hold their peace; but they cried the more, saying, Have mercy on us, O Lord, Thou son of David. And Jesus stood still, and called them, and said, What will ye that I shall do unto you? They say unto Him, Lord, that our eyes may be opened. So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed Him. The blind men knew of the Lord by His fame, and so they seized the opportunity when they heard that He was passing by on the way. They believed that Jesus, of the seed of David according to the flesh, was able to heal them, and as their faith was exceedingly fervent, they did not fall silent when they were rebuked but cried out all the more. Therefore Jesus does not ask them if they have faith, but rather, what it is they want, so that no one would think that He gave them something other than what they desired. He shows that they were not shouting out to ask for money, but for healing. By His touch He heals them, that we may learn that every member of His holy flesh was also a life-creating member of God. And if Luke and Mark say that there was one blind man, this does not conflict, for they mentioned what was most noteworthy. Another explanation is that Luke says that He healed a blind man before He entered Jericho, but Mark, after He left Jericho. But Matthew in his succinctness included both in one account. Understand the blind men as the Gentiles who were healed in passing. For Christ did not come, in the first place, for the Gentiles but for the Israelites. Just as the blind men by hearing learned of Jesus, so too the Gentiles by hearing believed. Those who rebuked the blind men, telling them not to shout the name of Jesus, are the persecuting tyrants who attempted to shut the mouth of the Church, but She all the more confessed the name of Christ. Therefore She was healed and sees ever more clearly the light of the Truth, and follows Christ, imitating His life.

And when they went out from Jericho, a great multitude followed him. The indignation of the disciples was repressed by word; here he represses it by deed, exercising his ministry toward some. And first, the devotion of others is set forth; secondly, Christ's compassion, at and Jesus stood and called them. Regarding the first: first, the devotion of the crowd is set forth; secondly, that of the blind men, at behold two blind men, etc. He says, therefore, and when they went out from Jericho, great crowds followed him, because many were following; therefore the Lord was solicitous, as a large harvest is the concern of the one gathering it. But according to the mystical sense, Jericho is called a failing, and it signifies the failing of the world. Hence, unless the Lord had come to these failings, men would not have come to him. Hence the crowds followed him, as his sheep. John 10:27: my sheep hear my voice and follow me.

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."

But there were also two blind men by the road. He calls blind those who could not yet speak: In your light we will see light (Ps. XXXV, 10). Along the road, because they seemed to have knowledge of the Law: but they were ignorant of the way, which is Christ: whom most understand as the Pharisees and Sadducees, and others as both the people, the old Testament and the New: because one, following the written Law, was blind without Christ. Because they could not see by themselves, they heard the proclamations of the Savior, and confessed him as the son of David.

By the two blind men are generally understood the Pharisees and Sadducees.

In good season these blind men come before Christ, that having their eyes opened, they may go up with Him to Jerusalem as witnesses to His power. They heard the sound of the passers by, but saw not their persons, and having nothing free about them but their voice, because they could not follow Him with their feet, they pursued Him with their voice; When they heard that Jesus passed by, they cried out, saying, Have mercy on us, O Lord, thou Son of David.

Some interpret that the two blind men are the Gentiles; one sprung from Cham, the other from Japhet; they sat by the way-side, that is, they walked hard by the truth, but they could not find it out; or they were placed in reason, not having yet received knowledge of the Word.

But recognizing the rumour of Christ, they desired to be made partakers of Him. Many spake against them; first the Jews, as we read in the Acts; then the Gentiles harassed them by persecution; but yet they might not deprive those who were preordained to life of salvation.

There follows the devotion of the blind men: and behold two blind men, etc. And first, the devotion is set forth; secondly, the constancy, at and the multitude rebuked them that they should hold their peace. But here there is a question, because in Luke 18:35 it is read that there was only one blind man who met him, and here it says there were two, who met the Lord as he was leaving Jericho. But Mark agrees with Luke that there was only one, and thus Matthew disagrees with both. Augustine says that this blind man about whom Luke writes was different from these, because he met him before he entered Jericho. But Mark and Matthew say it was as he was leaving Jericho; but that Mark did not say two, as Matthew did, the reason is that one was better known and more famous, and on account of his fame the miracle was more celebrated. And this is clear because he names him Barthimaeus, and in Scripture only very well-known men are named. By these blind men are signified two peoples, namely, the Jewish people and the Gentile people, who sat by the way, which is Christ. Isaiah 30:21: this is the way, walk in it. Or they signify converts from both peoples, who sit by the way, i.e., Christ. John 14:6: I am the way, the truth, and the life. They heard through preaching that Jesus was passing by according to his human nature, in order to undergo death, in order to cure the sick; therefore they cried out, saying: O Lord, have mercy on us, Son of David. The cause of their being heard was not the loudness of voice but the fervor of devotion. Psalm 119:1: in my trouble I cried to the Lord, and he heard me. Likewise, they confess him to be both God and man: God, because they say Lord. Psalm 99:3: know that the Lord he is God. And they ask what is proper to God, namely, have mercy on us. Psalm 144:9: his mercies are over all his works. Likewise, they say he is from the seed of David, and in this they confess his humanity.

(Quæst. Ev. i. 28.) The two blind men sitting by the wayside, denote certain of both nations already by faith coming in to that temporal dispensation, according to which Christ is the way, and seeking to be enlightened, that is, to know something concerning the eternity of the Word. This they desired to obtain from the Lord as He passed by, for the merit of that faith by which He is believed to be the Son of God, to have been born man, and to have suffered for us; for in this dispensation, Jesus, as it were, passes by, for all action is of this world. Also it behoved that they should cry out so loud as to overpower the din of the multitude that withstood them; that is, so to fortify their minds by perseverance and prayer, and mortifying continually the usage of fleshly lusts, (which as a crowd ever beset one that is endeavouring to come to the sight of eternal truth,) and by the straitest painfulness to get the better of the multitude of carnal men who hinder spiritual aspirations.

(Serm. 88, 13.) For bad or lukewarm Christians are an hindrance to good Christians, who seek to perform the commandments of God. Notwithstanding these cry and faint not; for every Christian at his first setting about to live well and to despise the world, has to endure at the first the censures of cold Christians; but if he persevere, they will soon comply, who but now withstood him.

Christ is the way. Therefore, the two blind men [the Gentiles] were sitting on the way [yet without seeing the way]. By straying through idols, they had completely wandered from the way of truth. Degenerated in the obscurity of sins, they destroyed the eyes of the heart. Thus those sitting shouted, "Son of David, have mercy on us." But the crowd rebuked them to become silent. But they shouted all the more: "Son of David, have mercy on us." For with the Jews neither believing nor willing, the blinded nations were shouting all the more through faith, saying, "Son of David, have mercy on us." And for us, dearly beloved, whether envy opposes a man or the devil holds him back in darkness, let us therefore shout the more through faith, "Son of David, have mercy on us."

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 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.

Or, They bid them hold their peace, not from reverence for Christ, but because they were grieved to hear from the blind what they denied, namely, that the Lord was the Son of David.

He calls them blind because they were not yet able to say, "By your light we shall see the light." They were ignorant of Christ's way. They apparently had some knowledge of the law, however inadequately conceived. Some propose a spiritual interpretation here: that the two blind men are to be understood as the Pharisees and Sadducees. Others view one of them as symbolizing the people following natural law without Christ, hence blind, and the other as symbolizing people following the written law of the old covenant in a blinded way. In any event, they were not able to see for themselves. Yet they heard the announcement of the Savior's coming. They proclaimed him Son of David.But let us suppose that each of the two blind men is blind with respect to the people of the Jews. What might it mean that the crowd rebuked them? It could suggest that the Gentile crowd was rebuking the Jews. Thus let us remember that the apostle advises those of us who are Gentiles not to boast or be haughty against our own roots in the old covenant. For we were the wild olive tree grafted on to a good olive tree. So in no way should we begrudge the salvation of the prior people of the covenant, the Jews.

But if both blind men are referred to the Jewish people, what follows, 'The crowd rebuked them,' should be understood in relation to the Gentiles: whom the Apostle warns not to boast and be arrogant against their own root (Rom. 11); but since they themselves were grafted in by the error of those before them from the wild olive tree into the good olive tree, they should by no means envy the salvation of those before them. Have mercy on us, O son of David. They are reproached by the crowds, and yet they do not remain silent: but rather they repeat the same thing more frequently, so that they may show the desire for the fullness of true light.

Or; Those that believed rebuked them that they should not dishonour Him by styling Him merely Son of David, but should rather say, Son of God, have mercy on us.

For they saw how mean their clothes, and considered not how pure their consciences. See the foolish wisdom of men! They think great men are hurt when they receive the homage of the poor. What poor man dare salute a rich man in public?

They were rather encouraged than repelled by this rebuke. For so faith is quickened by being prohibited; and hence is secure in dangers, and in security is endangered; whence it follows, But they cried out the more, saying, Have mercy upon us, Son of David. They cried out at the first because they were blind, now they rather cried out because they were forbidden to come to the Light.

Next, their constancy is set forth. And first, the impediment is set forth; secondly, the constancy. He says, therefore, and the multitude rebuked them that they should hold their peace, as was possible, because in that crowd some were those who venerated Christ, and these rebuked them because they considered it vile that lowly persons should approach so great a man. But those who disparaged Christ rebuked them because they heard what they did not wish to hear; for they were grieved that they called him the Son of David. Jeremiah 23:5: I will raise up David my servant. Mystically, it signifies that some who are blinded by sin cry out to the Lord: have mercy on us. But the crowd of carnal thoughts and carnal men rebukes them from coming to Christ. Job 20:2: therefore my different thoughts succeed one another, and my mind is carried in different directions. But a man against this ought to be constant and manfully fight and labor, as the Apostle teaches, 2 Timothy 2:3: labor as a good soldier of Christ Jesus. But the word of God is not bound by the words of men; and therefore there follows: but they cried out all the more.

And it should be noted what He says to the blind man as he approaches: "What do you want Me to do for you?" Did He who was able to restore light not know what the blind man wanted? But He wishes to be asked for that which He foreknows both that we will ask and that He will grant. For He urges us persistently to prayer, and yet says: "For your heavenly Father knows what you need before you ask Him." Therefore He requires to be asked for this reason: He requires it in order to arouse the heart to prayer. Behold, the blind man seeks from the Lord not gold, but light. He considers it worthless to seek anything apart from light, because even if a blind man can possess anything whatsoever, without light he cannot see what he has. Let us therefore imitate, dearly beloved brethren, him whom we have heard was saved both in body and in mind. Let us not seek from the Lord false riches, nor earthly gifts, nor fleeting honors, but light.

They say to him: Lord, that our eyes may be opened. And this is just, that every sinner ask this. Psalm 118:18: open my eyes, and I will consider your wonders. And elsewhere, Psalm 12:4: enlighten my eyes.

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.

(Verse 34.) But Jesus, having mercy on them, touched their eyes: and immediately they saw, and followed him. He touches their eyes and provides as an artist what nature had not given. Or certainly what weakness had taken away, he restores with mercy. And immediately they saw, and followed him. Those who were previously sitting in Jericho, contracted and blind, had heard that he was passing by, and now they follow Jesus, not so much with their feet as with their virtues.

The Creator bestows what nature had not given; or at least mercy accords what weakness had withheld.

They then who had sat shut up in Jericho, and knew only to cry with their voice, afterwards follow Jesus, not so much with their feet as in their virtues.

On being healed they rendered a high service to Christ; for it follows, And they followed him. For this the Lord requires of thee, according to the Prophet, that thou be careful to walk with the Lord thy God. (Mic. 6:8).

Accordingly Jesus touched the eyes of the Gentile mind, giving them the grace of the Holy Spirit, and when enlightened they followed Him with good works.

They confessed him as God by saying Lord, and as man by calling him the Son of David. Therefore he had compassion on them. For he does all things from his mercy. Lamentations 3:22: it is of the Lord's mercies that we are not consumed. He touched their eyes, and immediately they saw. In the fact that he touched their eyes and they immediately saw, the humanity and divinity of Christ are indicated: for that he touched was the work of his humanity; but that he immediately gave sight was the work of his divinity. The Lord himself touches through grace, but illumines through glory. Psalm 143:5: touch the mountains, and they shall smoke. There follows: and they followed him. Hence they were not ungrateful. For many before they have a benefit follow the Lord, but having received the benefit they leave him, contrary to Sirach 23:38: great is the glory of following the Lord.