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Exegetical and Hermeneutical Commentary of Matthew 20:29

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And as they departed from Jericho, a great multitude followed him.

29. a great multitude ] The caravan of Galilans and others going up to Jerusalem for the Passover. Their numbers would protect them from attack in the dangerous mountain defiles leading to the capital. Jericho was at this time a flourishing city. It was opulent even in the days of Joshua from the fertility of the surrounding plain, its extensive commerce, and from the metals found in the neighbourhood. Levelled to the ground and laid under a curse by Joshua, it was afterwards made a fortified city by Hiel the Bethelite, and regained a portion of its former prosperity. At this period the balsam trade was a principal source of its wealth.

Herod the Great beautified the city with palaces and public buildings, and here he died. After Herod’s death Jericho was sacked and burnt, but restored by his son Archelaus.

“Jericho was once more a ‘City of Palms’ when our Lord visited it. As the city that had so exceptionally contributed to His own ancestry; as the city which had been the first to fall, amidst so much ceremony, before ‘the captain of the Lord’s host and his servant Joshua,’ we may well suppose that His eyes surveyed it with unwonted interest.” Smith’s Bib. Dict. Art. “Jericho.”

Fuente: The Cambridge Bible for Schools and Colleges

29 34. Two Men cured of Blindness

Mar 10:46-52. Luk 18:35-43.

There are remarkable divergences in the Synoptic accounts of this miracle. Some indeed have supposed that different miracles are related by the Evangelists. St Mark speaks of one man, “blind Bartimus, the son of Timus.” St Luke also mentions one only, but describes the incident as taking place “when Jesus came nigh unto Jericho,” whereas St Matthew and St Mark state that the miracle was wrought “as they departed from Jericho.”

It is of course possible that St Luke narrates a separate miracle. The only other solution is to suppose an inaccuracy in an unimportant detail.

Fuente: The Cambridge Bible for Schools and Colleges

See Mar 10:46-52, and Luk 18:35-43; Luk 19:1, where this account of his restoring to sight two blind men is also recorded. And as they departed from Jericho. This was a large town about eight miles west of the Jordan, and about 19 miles northeast from Jerusalem. Near to this city the Israelites crossed the Jordan when they entered into the land of Canaan, Jos 3:16. It was the first city taken by Joshua, who destroyed it to the foundation, and pronounced a curse on him who should rebuild it, Jos 6:20-21, Jos 6:26. This curse was literally fulfilled in the days of Ahab, nearly 500 years later, 1Ki 16:34. It afterward became the place of the school of the prophets, 2Ki 2:5. In this place Elisha worked a signal miracle, greatly to the advantage of the inhabitants, by rendering the waters near it, that were before bitter, sweet and wholesome, 2Ki 2:21. In point of size it was second only to Jerusalem. It was sometimes called the city of palm-trees, from the fact that there were many palms in the vicinity.

A few of them are still remaining, 2Ch 28:15; Jdg 1:16; Jdg 3:13. At this place died Herod the Great, of a most wretched and foul disease. See the notes at Mat 2:19. It is now a small village, wretched in its appearance, and inhabited by a very few persons, and called Riha, or Rah, situated on the ruins of the ancient city (or, as some think, three or four miles east of it), which a modern traveler describes as a poor, dirty village of the Arabs. There are perhaps fifty houses, of rough stone, with roofs of bushes and mud, and the population, two or three hundred, in number, is entirely Muslim. Dr. Thomson (The Land and the Book, vol. ii. p. 443) says of this village, that there are some forty or fifty of the most forlorn habitations that I have seen. And this is Jericho! These houses, or rather huts, are surrounded by a special kind of fortification, made of nubk, a species of bush very abundant in this plain. Its thorns are so sharp and the branches are so platted together that neither horse nor man will attack it. The road from Jerusalem to Jericho lies through what is called the wilderness of Jericho, and is described by modern travelers as the most dangerous and forbidding about Palestine. As recently as 1820, an English traveler, Sir Frederick Henniker, was attacked on this road by the Arabs with firearms, who left him naked and severely wounded. See the notes at Luk 10:30. Jesus was going to Jerusalem from the east side of the Jordan Mat 19:1; his regular journey was therefore through Jericho.

As they departed from Jericho – Luke says, As he was come nigh unto Jericho. The original word used in Luke, translated was come nigh, commonly expresses approach to a place, but it does not of necessity mean that always. It may denote nearness to a place, whether going to it or from it. It would be rendered here correctly, when they were near to Jericho, or when they were in the vicinity of it, without saying whether they were going to it or from it. Matthew and Mark say they were going from it. The passage in Luk 19:1 – and Jesus entered and passed through Jericho – which seems to be mentioned as having taken place after the cure of the blind man, does not necessarily suppose that. That passage might be intended to be connected with the account of Zacchaeus, and not to denote the order of time in which these events took place; but simply that as he was passing through Jericho, Zacchaeus sought to see him, and invited him to his house. Historians vary in the circumstances and order of events. The main facts of the narrative are observed; and such variations of circumstances and order, where there is no palpable contradiction, show the honesty of the writers – show that they did not conspire together to deceive, and are in courts of justice considered as confirmations of the truth of the testimony.

Mat 20:30

Two blind men – Mark and Luke mention but one.

They do not say, however, that there was no more than one. They mention one because he was probably well known; perhaps the son of a distinguished citizen reduced to poverty. His name was Bartimeus. Bar is a Syriac word, meaning son; and the name means, therefore, the son of Timeus. Probably Timeus was a man of distinction; and as the case of his son attracted most attention, Mark and Luke recorded it particularly. If they had said that there was only one healed, there would have been a contradiction. As it is, there is no more contradiction or difficulty than there is in the fact that the evangelists, like all other historians, often omit many facts which they do not choose to record.

Heard that Jesus passed by – They learned who he was by inquiring. They heard a noise, and asked who it was (Luke). They had doubtless heard much of his fame, but had never before been where he was, and probably would not be again. They were therefore more earnest in calling upon him.

Son of David – That is, Messiah, or Christ. This was the name by which the Messiah was commonly known. He was the illustrious descendant of David in whom the promises especially centered, Psa 132:11-12; Psa 89:3-4. It was the universal opinion of the Jews that the Messiah was to be the descendant of David. See Mat 22:42. On the use of the word son, see the notes at Mat 1:1.

Mat 20:31

And the multitude rebuked them because … – They chid or reproved them, and in a threatening manner told them to be silent.

They cried the more – Jesus, standing still, ordered them to be brought to him (Mark)

His friends then addressed the blind men and told them that Jesus called (Mark). Mark adds that Bartimeus cast away his garment, and rose and came to Jesus. The garment was not his only raiment, but was the outer garment, thrown loosely over him, and commonly laid aside when persons labored or ran. See the notes at Mat 5:40. His doing it denoted haste and earnestness in order to come to Jesus.

Mat 20:34

And touched their eyes – Mark and Luke say he added, Thy faith hath saved thee. Thy confidence, or belief that I could cure, has been the means of obtaining this blessing.

Faith had no power to open the eyes, but it led the blind men to Jesus; it showed that they had just views of his power; it was connected with the cure. So faith has no power to save from sin, but it leads the poor, lost, blind sinner to him who has power, and in this sense it is said we are saved by faith. His touching their eyes was merely a sign that the power of healing proceeded from him.

Here was an undoubted miracle.

These blind men were well known. One, at least, had been blind for a long time.
They were strangers to Jesus. They could not have, therefore, feigned themselves blind, or done this by any collusion or agreement between him and themselves in order to impose on the multitude.
The miracle was in the presence of multitudes who took a deep interest in it, and who could easily have detected the imposition if there had been any.
The people followed him. They praised or glorified God (Mark and Luke). The people gave praise to God also (Luke). They were all satisfied that a real miracle was performed.

Remarks On Matthew 20

1. From the parable at the beginning of this chapter Mat. 20:1-16 we learn that it is not so much the time that we serve Christ as the manner, that is to entitle us to high rewards in heaven. Some may be in the church many years, yet accomplish little. In a few years, others may be more distinguished in the success of their labors and in their rewards.

2. God will do justice to all, Mat 20:13. He will give to every one of his followers all that he promised to give. To him entitled to the least he will give everything which he has promised, and to each one infinitely more than he has deserved.

3. On some he will bestow higher rewards than on others, Mat 20:16. There is no reason to think that the condition of people in heaven will be equal, any more than it is on earth. Difference of rank may run through all Gods government, and still no one be degraded or be deprived of his rights.

4. God does as he pleases with his own, Mat 20:15. It is his right to do so – a right which people claim, and which God may claim. If he does injustice to no one, he has a right to bestow what favors on others he pleases. In doing good to another man he does no injury to me. He violated none of my rights by bestowing great talents on Newton or great wealth on Solomon. He did not injure me by making Paul a man of distinguished talents and piety, or John a man of much meekness and love. What he gives me I should be thankful for and improve; nor should I be envious or malignant that he has given to others more than he has to me. Nay, I should rejoice that he has bestowed such favors on undeserving people at all; that the race is in possession of such talents and rewards, to whosoever given; and should believe that in the hands of God such favors will be well bestowed. God is a sovereign, and the Judge of all the earth will do that which is right.

5. It is our duty to go into the vineyard and labor faithfully when ever the Lord Jesus calls us, and until he calls us to receive our reward, Mat. 20:1-16. He has a right to call us, and there are none who are not invited to labor for Him.

6. Rewards are offered to all who will serve him, Mat 20:4. It is not that we deserve any favor, or that we shall not say at the end of life that we have been unprofitable servants, but He graciously promises that our rewards shall be measured by our faithfulness in His cause. He will have the glory of bringing us into His kingdom and saving us, while He will bestow rewards on us according as we have been faithful in His service.

7. People may be saved in old age, Mat 20:6. Old people are sometimes brought into the kingdom of Christ and made holy, but it is rare. Few aged people are converted. They drop into the grave as they lived; and to a man who wastes his youth and his middle life in sin, and goes down into the vale of years a rebel against God, there is a dreadful probability that he will die as he lived. It will be found to be true, probably, that by far more than half who are saved are converted before they reach the age of 20. Besides, it is foolish as well as wicked to spend the best of our days in the service of Satan, and to give to God only the poor remnant of our lives that we can no longer use in the cause of wickedness. God should have our first and best days.

8. Neither this parable nor any part of the Bible should be so abused as to lead us to put off the time of repentance to old age. It is possible, though not probable, that we shall live to be old. Few, few, of all the world, live to old age. Thousands die in childhood. The time, the accepted time to serve God, is in early life; and God will require it at the hands of parents and teachers if they do not train up the children committed to them to love and obey Him.

9. One reason why we do not understand the plain doctrines of the Bible is our own prejudice, Mat 20:17-19. Our Saviour plainly told his disciples that he must die. He stated the manner of his death, and the principal circumstances. To us, all this is plain, but they did not understand it (Luke). They had filled their heads with notions about his earthly glory and honor, and they were not willing to see the truth as he stated it. Never was there a more just proverb than that none are so blind as those who will not see. So to us the Bible might be plain enough. The doctrines of truth are revealed as clear as a sunbeam, but we are filled with previous notions – we are determined to think differently; and the easiest way to gratify this is to say we do not see it so. The only correct principle of interpretation is, that the Bible is to be taken just as it is. The meaning that the sacred writers intended to teach is to be sought honestly; and when found, that, and that only, is religious truth.

10. Mothers should be cautious about seeking places of honor for their sons, Mat 20:20-22. Doing this, they seldom know what they ask. They may be seeking the ruin of their children. it is not in posts of honor that happiness or salvation are certainly secured. Contentment and peace are found oftenest in the humble vale of honest and sober industry – in attempting to fill up our days with usefulness in the situation where God has placed us. As the purest and loveliest streams often flow in the retired grove, far from the thundering cataract or the stormy ocean, so is the sweet peace of the soul; it dwells oftenest far from the bustle of public life, and the storms and tempests of ambition.

11. Ambition in the church is exceedingly improper, Mat 20:22-28. It is not the nature of religion to produce it. It is opposed to all the modest, retiring, and pure virtues that Christianity produces. An ambitious man will be destitute of religion just in proportion to his ambition, and piety may always be measured by humility. He that has the most lowly views of himself, and the highest of God – that is willing to stoop the lowest to aid his fellow-creatures and to honor God has the most genuine piety. Such was the example of our Saviour, and it can never be any dishonor to imitate the Son of God.

12. The case of the blind men is an expressive representation of the condition of the sinner, Mat 20:30-34.

(1)People are blinded by sin. They do not by nature see the truth of religion.

(2)It is proper in this state of blindness to call upon Jesus to open our eyes. If we ever see, it will be by the grace of God. God is the fountain of light, and those in darkness should seek him.

(3)Present opportunities should be improved. This was the first time that Jesus had been in Jericho. It was the last time he would be there. He was passing through it on his way to Jerusalem. So he passes among us by his ordinances. So it may be the last time that we shall have an opportunity to call upon him. While he is near we should seek him.

(4)When people rebuke us and laugh at us, it should not deter us from calling on the Saviour. There is danger that they will laugh us out of our purpose to seek him, and we should cry the more earnestly to him. We should feel that our eternal all depends on our being heard.

(5)The persevering cry of those who seek the Saviour aright will not be in vain. They who cry to him, sensible of their blindness, and sensible that he only can open their eyes, will be heard. He turns none away who thus call upon him.

(6)Sinners must rise and come to Jesus. They must cast away everything that hinders their coming. As the blind Bartimeus threw off his garments, so sinners should throw away everything that hinders their going to him everything that obstructs their progress and cast themselves at his feet. No man will be saved while sitting still. The command is, Strive to enter in; and the promise is made to those only who ask, and seek, and knock.

(7)Faith is the only channel through which we shall receive mercy. According to our faith – that is, our confidence in Jesus, our trust and reliance on him so will it be to us. Without that, we shall perish.

(8)They who apply to Jesus thus will receive sight. Their eyes will be opened and they will see clearly.

(9)They who are thus restored to sight should follow Jesus. They should follow him wherever he leads; they should follow him always; they should follow none else but him. He that can give sight to the blind cannot lead us astray. He that can shed light in the beginning of our faith, can enlighten our goings through all our pilgrimage, and even down through the dark valley of the shadow of death.

Fuente: Albert Barnes’ Notes on the Bible

Mat 20:29-34

And, behold, two blind men sitting by the way side, when they heard that Jesus passed by.

Jesus of Nazareth passing by

The time of this transaction was critical. He never was to come that way again. It was necessary for these blind men to be by the way while Jesus was passing. Had they been elsewhere they could not have received their sight. They caught the first sound of the approaching Saviour. Some men are too buried in their merchandize to know that He is passing. It is not enough to sit idly by the way side. These men made no demands but for mercy.

1. Their earnestness. They felt their need.

2. The difference between the unfeeling multitude and the compassionate Saviour. Put thine ear to the gospel and listen. He calleth thee. (E. Griffin, D. D.)

Spiritual blindness

I. Men are blinded by reason of sin. They do not see the truths of religion.

II. It is proper in this state of blindness to call upon Jesus to open our eyes. If we ever see, it will be by the grace of God. God is the fountain of light, and those in darkness should seek Him.

III. Present opportunities should be improved. This was the first time that Jesus had been in Jericho, and it was the last time He would be there. He was passing through it on His way to Jerusalem. So He passes among us by His ordinances. While He is near we should seek Him.

IV. When people rebuke us, and laugh at us, it should not deter us from calling on the Saviour.

V. The persevering of cry of those who seek the Saviour aright will not be in vain.

VI. Sinners must rise and come to Jesus. Cast away everything that hinders their confine.

VII. Faith is the only channel through which we shall receive mercy.

VIII. They who are restored to sight should follow Jesus. Wherever He leads-always-none else. He cannot lead astray. He can enlighten our goings through all our pilgrimage. (A. Barnes, D. D.)

The blind taught to see

Mr. MacGregor, in his recent Voyage, gives a most interesting account of Mr. Motts mission to the blind and lame at Beirut. He says, Only in February last that poor blind fellow who sits on the form there was utterly ignorant. See how his delicate fingers run over the raised types of his Bible, and he reads aloud and blesses God in his heart for the precious news, and for those who gave him the avenue for truth to his heart. Jesus Christ will be the first person I shall ever see, he says, for my eyes will be opened in heaven. Thus even this man becomes a missionary At the annual examination of this school, one of the scholars said, I am a little blind boy. Once I could see; but then I fell asleep-a long, long sleep. I thought I should never wake. And I slept till a kind gentleman called Mr. Mott came and opened my eyes-not these eyes, pointing to his sightless eyeballs, but these, lifting up his tiny fingers-these eyes; and oh! they see such sweet words of Jesus, and how He loved the blind.

Hearing of Christ

Happy it was for these two blind beggars that, though blind, they were not deaf. They had heard of Christ by the hearing of the ear, but that satisfied them not, unless their eyes also might see Him. They waylay, therefore, the Lord of Light, who gives them upon their suit both sight and light, irradiates both organ and object, cures them of both outward and inward ophthalmies at once Few such knowing blind beggars nowadays. They are commonly more blind in mind than body, loose and lawless vagrants; such as are neither of any church or commonwealth; but as the baser sort of people in Swethland, who do always break the Sabbath, saying, that it is only for gentlemen to sanctify it; or rather, as the poor Brazilians, who are said to be without any government, law, or religion. (John Trapp.)

Necessitous

men:-Here we have-

I. Such persons making the best of their opportunities-Christ was passing by.

II. One class of such failing to sympathise with another-the multitude rebuked.

III. Founding their appeal on the right ground-mercy.

IV. Presenting a right condition of will what will ye, as if all things were placed at the disposal of the right will. (J. Parker, D. D.)

Keep in the way of blessing

Be still in the Kings highway, in the use of the means, for though the natural use of the means and Gods saving grace have no connection, yet there is far less a connection betwixt that grace and the neglect of means. The poor beggar, that needs an alms from the king, goes to the kings highway, where he passes; and surely he is nearer to his purpose than if he should go to the top of a mountain where the king never comes; so, be you still in the use of means, in the Lords way. (Erskine.)

A wise use of the means of salvation

Those that wait upon the Lord in the use of the means and ordinances, they hereby spread their sails, and are ready for the Spirits motions which bloweth where it listeth. There is more hope of these than of such who lie aground, neglecting the means of grace, which are both as sail and tackling. The two blind men could not open their own eyes; that was beyond their power, but they could get into the way where Jesus passed, and they could cry to Him for sight, who only could recover it. Those that are diligent in the use of means and ordinances, may sit in the way where Jesus passes by, who uses not to reject those that cry unto Him. (Clarkson.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Mark repeateth the same story, Mar 10:46-52, with several more circumstances.

1. He mentions only one blind man, and nameth him Bartimaeus, the son of Timaeus. He saith, the blind man was begging.

Mark saith, when Christ called the blind man, they said unto him, Be of good comfort, rise; he calleth thee. And he, casting away his garment, rose, and came to Jesus. He further adds, that Christ said unto him, Go thy way; thy faith hath made thee whole. Luke relates the same, Luk 18:35-43. He saith, As he was come nigh to Jericho. He mentions but one blind man. In repeating Christs words he saith, Jesus said unto him, Receive thy sight: thy faith hath saved thee. And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God. Our Lord presently gives his disciples a demonstration of what he had said, that he came to minister, to serve even the poorest and most despicable creatures. Jericho was a city not far from Jordan, Jos 3:16; it was taken, Jos 6:1-27, and upon the division of the land fell within the lot of Benjamin, Jos 18:21. Our Saviour took it in his way from Galilee to Jerusalem. Probably these blind men, or Bartimaeus at least, who alone is mentioned by Mark and Luke, hearing Christ was coming, sat first on the side of Jericho next Galilee, and then got him on the other side, as our Saviour was leaving the town. Which makes Luke say, as he was come nigh; and the two other evangelists say, as he went out of Jericho, he sat begging. Bartimaeus being (as it should seem) the most known, and the most famous, is alone mentioned by Mark and Luke. Matthew (naming none) saith there were two; which Mark and Luke deny not, but knowing only the name of the one of them, they mention only one. They speak to our Saviour under the notion of the Son of David, by which they owned him as the true Messias; for that was a title by which the Messias was known amongst the Jews, according to the prophecies of him. They ask him for mercy; they continue in their cry, though the multitudes rebuked them, as possibly thinking they only came to ask some alms, and were too importunate, seeing our Lord seemed not to regard them. God sometimes trieth our faith by delays, how it will hold out, but he never frustrateth it. This minds us of our duty, to pray without ceasing. Christ stops, calleth them, asks them what they would have. They seem most sensible of their bodily wants, and answer, Lord, that our eyes may be opened. Jesus hath compassion on them, toucheth their eyes, (Christ sometimes, but not always in healing, touched the affected part), and (as Luke saith) he said, Receive thy sight. The miracle is wrought; they presently are able to see. Luke addeth, that Christ said, Thy faith hath saved thee. We have met with the same phrase before. I have made thee whole, but thy faith in me hath prevailed with me to do it. Their faith in his power was seen,

1. In their owning him as the true Messiah; so able to do it.

2. In their imploring his mercy, and going on in their cries of that nature, though they met with a rebuke.

Faith and fervent prayer do great things with God, because of his compassion. The prayer of faith shall save the sick, Jam 5:15. The effectual fervent prayer of a righteous man availeth much, Jam 5:16. Nor is any man so mean and contemptible in the world, (these two blind men were beggars), but if they can believe on the Lord Jesus Christ, if they will lie in Christs way, if they will cry unto him, and not give over their cries, they shall obtain at our Saviours hands greater things than these. This miracle gains God glory from the multitude, and from the blind man not only praise, but a resolution to follow Christ. This should be the effect of all salvations wrought for us. Mercy is then duly improved, when it bringeth forth in our hearts glory and praise to God, and engages us to follow the Lord Jesus Christ. Our Saviour had wrought his former miracles in Galilee, where the witnesses of them were remote; he hath now two witnesses in the province of Judea, who go along with him towards Jerusalem, where we shall find him in the next chapter.

Fuente: English Annotations on the Holy Bible by Matthew Poole

And as they departed from Jericho,…. Which, was distant about ten parsas, or miles, from Jerusalem i, through which Christ just passed, and had met with Zacchaeus, and called him, and delivered the parable concerning a nobleman’s going into a far country. The Syriac and Persic versions render the words, “when Jesus departed from Jericho”; and the Arabic, “when he went out of Jericho”; not alone, but “with his disciples”, as Mark says; and not with them only, for a great multitude followed him out of the city; either to hear him, or be healed by him, or to see him, or behold his miracles, or to accompany him to Jerusalem; whither he was going to keep the feast of the passover, and where they might be in some expectation he would set up his kingdom. The Ethiopic version reads it, “as they went out from Jerusalem”, contrary to all copies and versions.

i Bartenora in Misn. Taraid, c. 3. sect. 8.

Fuente: John Gill’s Exposition of the Entire Bible

Sight Given to the Blind.

29 And as they departed from Jericho, a great multitude followed him. 30 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. 31 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. 32 And Jesus stood still, and called them, and said, What will ye that I shall do unto you? 33 They say unto him, Lord, that our eyes may be opened. 34 So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.

We have here an account of the cure of two poor blind beggars; in which we may observe,

I. Their address to Christ, Mat 20:29; Mat 20:30. And in this,

1. The circumstances of it are observable. It was as Christ and his disciples departed from Jericho; of that devoted place, which was rebuilt under a curse, Christ took his leave with this blessing, for he received gifts even for the rebellious. It was in the presence of a great multitude that followed him; Christ had a numerous, though not a pompous, attendance, and did good to them, though he did not take state to himself. This multitude that followed him for loaves, and some for love, some for curiosity, and some in expectation of his temporal reign, which the disciples themselves dreamed of, very few with desire to be taught their duty; yet, for the sake of those few, he confirmed his doctrine by miracles wrought in the presence of great multitudes; who, if they were not convinced by them, would be the more inexcusable. Two blind men concurred in their request; for joint-prayer is pleasing to Christ, ch. xviii. 19. These joint-sufferers were joint-suitors; being companions in the same tribulation, they were partners in the same supplication. Note, It is good for those that are labouring under the same calamity, or infirmity of body or mind, to join together in the same prayer to God for relief, that they may quicken one another’s fervency, and encourage one another’s faith. There is mercy enough in Christ for all the petitioners. These blind men were sitting by the way-side, as blind beggars used to do. Note, Those that would receive mercy from Christ, must place themselves there where his out-goings are; where he manifests himself to those that seek him. It is good thus to way-lay Christ, to be in his road.

They heard that Jesus passed by. Though they were blind, they were not deaf. Seeing and hearing are the learning senses. It is a great calamity to want either; but the defect of one may be, and often is, made up in the acuteness of the other; and therefore it has been observed by some as an instance of the goodness of Providence, that none were ever known to be born both blind and deaf; but that, one way or other, all are in a capacity of receiving knowledge. These blind men had heard of Christ by the hearing of the ear, but they desired that their eyes might see him. When they heard that Jesus passed by, they asked no further questions, who were with him, or whether he was in haste, but immediately cried out. Note, It is good to improve the present opportunity, to make the best of the price now in the hand, because, if once let slip, it may never return; these blind men did so, and did wisely; for we do not find that Christ ever came to Jericho again. Now is the accepted time.

2. The address itself is more observable; Have mercy on us, O Lord, thou Son of David, repeated again, v. 31. Four things are recommended to us for an example in this address; for, though the eye of the body was dark, the eye of the mind was enlightened concerning truth, duty, and interest.

(1.) Here is an example of importunity in prayer. They cried out as men in earnest; men in want are earnest, of course. Cold desires do but beg denials. Those that would prevail in prayer, must stir up themselves to take hold on God in duty. When they were discountenanced in it, they cried the more. The stream of fervency, if it be stopped, will rise and swell the higher. This wrestling with God in prayer, and makes us the fitter to receive mercy; for the more it is striven for, the more it will be prized and thankfully acknowledged.

(2.) Of humility in prayer; in that word, Have mercy on us, not specifying the favour, or prescribing what, much less pleading merit, but casting themselves upon, and referring themselves cheerfully to, the Mediator’s mercy, in what way he pleases; “Only have mercy.” They ask not for silver and gold, though they were poor, but mercy, mercy. This is that which our hearts must be upon, when we come to the throne of grace, that we may find mercy,Heb 4:16; Psa 130:7.

(3.) Of faith in prayer; in the title they gave to Christ, which was in the nature of a plea; O Lord, thou Son o David; they confess that Jesus Christ is Lord, and therefore had authority to command deliverance for them. Surely it was by the Holy Ghost that they called Christ Lord, 1 Cor. xii. 3. Thus they take their encouragement in prayer from his power, as in calling him the Son of David they take encouragement from his goodness, as Messiah, of whom so many kind and tender things had been foretold, particularly his compassion to the poor and needy, Psa 72:12; Psa 72:13. It is of excellent use, in prayer, to eye Christ in the grace and glory of his Messiahship; to remember that he is the Son of David, whose office it is to help, and save, and to plead it with him.

(4.) Of perseverance in prayer, notwithstanding discouragement. The multitude rebuked them, as noisy, clamorous, and impertinent, and bid them hold their peace, and not disturb the Master, who perhaps at first himself seemed not to regard them. In following Christ with our prayers, we must expect to meet with hindrances and manifold discouragements from within and from without, something or other that bids us hold our peace. Such rebuke are permitted, that faith and fervency, patience and perseverance, may be tried. These poor blind men were rebuked by the multitude that followed Christ. Note, the sincere and serious beggars at Christ’s door commonly meet with the worst rebukes from those that follow him but in pretence and hypocrisy. But they would not be beaten off so; when they were in pursuit of such a mercy, it was no time to compliment, or to practise a timid delicacy; no, they cried the more. Note, Men ought always to pray, and not to faint; to pray with all perseverance (Luke xviii. 1); to continue in prayer with resolution, and not to yield to opposition.

II. The answer of Christ to this address of theirs. The multitude rebuked them; but Christ encouraged them. It were sad for us, if the Master were not more kind and tender than the multitude; but he loves to countenance those with special favour, that are under frowns, and rebukes, and contempts from men. He will not suffer his humble supplicants to be run down, and put out of countenance.

1. He stood still, and called them, v. 32. He was now going up to Jerusalem, and was straitened till his work there was accomplished; and yet he stood still to cure these blind men. Note, When we are ever so much in haste about any business, yet we should be willing to stand still to do good. He called them, not because he could not cure them at a distance, but because he would do it in the most obliging and instructive way, and would countenance weak but willing patients and petitioners. Christ not only enjoins us to pray, but invites us; holds out the golden sceptre to us, and bids us come touch the top of it.

2. He enquired further into their case; What will ye that I shall do unto you? This implies, (1.) A very fair offer; “Here I am; let me know what you would have, and you shall have it.” What would we more? He is able to do for us, and as willing as he is able; Ask, and it shall be given you. (2.) A condition annexed to this offer, which is a very easy and reasonable one–that they should tell him what they would have him do for them. One would think this a strange question, any one might tell what they would have. Christ knew well enough; but he would know it from them, whether they begged only for alms, as from a common person, or for a cure, as from the Messiah. Note, It is the will of God that we should in every thing make our requests known to him by prayer and supplication; not to inform or move him, but to qualify ourselves for the mercy. The waterman in the boat, who with his hook takes hold of the shore, does not thereby pull the shore to the boat, but the boat to the shore. So in prayer we do not draw the mercy to ourselves, but ourselves to the mercy.

They soon made known their request to him, such a one as they never made to any one else; Lord, that our eyes may be opened. The wants and burthens of the body we are soon sensible of, and can readily relate; Ubi dolor, ubi digitus–The finger promptly points to the seat of pain. O that we were but as apprehensive of our spiritual maladies, and could as feelingly complain of them, especially our spiritual blindness! Lord, that the eyes of our mind may be opened! Many are spiritually blind, and yet say they see, John ix. 41. Were we but sensible of our darkness, we should soon apply ourselves to him, who alone has the eye-salve, with this request, Lord, that our eyes may be opened.

3. He cured them; when he encouraged them to seek him, he did not say, Seek in vain. What he did was an instance,

(1.) Of his pity; He had compassion on them. Misery is the object of mercy. They that are poor and blind are wretched and miserable (Rev. iii. 17), and the objects of compassion. It was the tender mercy of our God, that gave light and sight to them that sat in darkness, Luk 1:78; Luk 1:79. We cannot help those that are under such calamities, as Christ did; but we may and must pity them, as Christ did, and draw out our soul to them.

(2.) Of his power; He that formed the eye, can he not heal it? Yes, he can, he did, he did it easily, he touched their eyes; he did it effectually, Immediately their eyes received sight. Thus he not only proved that he was sent of God, but showed on what errand he was sent–to give sight to those that are spiritually blind, to turn them from darkness to light.

Lastly, These blind men, when they had received sight, followed him. Note, None follow Christ blindfold. He first by his grace opens men’s eyes, and so draws their hearts after him. They followed Christ, as his disciples, to learn of him, and as his witnesses, eye-witnesses, to bear their testimony to him and to his power and goodness. The best evidence of spiritual illumination is a constant inseparable adherence to Jesus Christ as our Lord and Leader.

Fuente: Matthew Henry’s Whole Bible Commentary

From Jericho ( ). So Mr 10:46. But Luke (Lu 18:35) places the incident as they were drawing near to Jericho ( ). It is probable that Mark and Matthew refer to the old Jericho, the ruins of which have been discovered, while Luke alludes to the new Roman Jericho. The two blind men were apparently between the two towns. Mark (Mr 10:46) and Luke (Lu 18:35) mention only one blind man, Bartimaeus (Mark). In Kentucky there are two towns about a half mile apart both called Pleasureville (one Old Pleasureville, the other New Pleasureville).

Fuente: Robertson’s Word Pictures in the New Testament

Mat 20:29

. And while they were departing from Jericho. Osiander has resolved to display his ingenuity by making four blind men out of one. But nothing can be more frivolous than this supposition. Having observed that the Evangelists differ in a few expressions, he imagined that one blind man received sight when they were entering into the city, and that the second, and other two, received sight when Christ was departing from it. But all the circumstances agree so completely, that no person of sound judgment will believe them to be different narratives. Not to mention other matters, when Christ’s followers had endeavored to put the first to silence, and saw him cured contrary to their expectation, would they immediately have made the same attempt with the other three? But it is unnecessary to go into particulars, from which any man may easily infer that it is one and the same event which is related.

But there is a puzzling contradiction in this respect, that Matthew and Mark say that the miracle was performed on one or on two blind men, when Christ had already departed from the city; while Luke relates that it was done before he came to the city. Besides, Mark and Luke speak of not more than one blind man, while Matthew mentions two. But as we know that it frequently occurs in the Evangelists, that in the same narrative one passes by what is mentioned by the others, and, on the other hand, states more clearly what they have omitted, it ought not to be looked upon as strange or unusual in the present passage. My conjecture is, that, while Christ was approaching to the city, the blind man cried out, but that, as he was not heard on account of the noise, he placed himself in the way, as they were departing from the city, (669) and then was at length called by Christ. And so Luke, commencing with what was true, does not follow out the whole narrative, but passes over Christ’s stay in the city; while the other Evangelists attend only to the time which was nearer to the miracle. There is probability in the conjecture that, as Christ frequently, when he wished to try the faith of men, delayed for a short time to relieve them, so he subjected this blind man to the same scrutiny.

The second difficulty may be speedily removed; for we have seen, on a former occasion, that Mark and Luke speak of one demoniac as having been cured, while Matthew, as in the present instance, mentions two, (Mat 8:28; Mar 5:2; Luk 8:27 (670)) And yet this involves no contradiction between them; but it may rather be conjectured with probability, that at first one blind man implored the favor of Christ, and that another was excited by his example, and that in this way two persons received sight Mark and Luke speak of one only, either because he was better known, or because in him the demonstration of Christ’s power was not less remarkable than it was in both. It certainly appears to have been on account of his having been extensively known that he was selected by Mark, who gives both his own name and that of his father: Bartimeus, son of Timeus By doing so, he does not claim for him either illustrious descent or wealth; for he was a beggar of the lowest class. Hence it appears that the miracle was more remarkable in his person, because his calamity had been generally known. This appears to me to be the reason why Mark and Luke mention him only, and say nothing about the other, who was a sort of inferior appendage. But Matthew, who was an eye-witness, (671) did not choose to pass by even this person, though less known.

(669) “ Mais pource qu’il ne peut estre ouy a cause du bruit du peuple, qu’il s’en alla, l’autre porte de la ville par laquelle Christ devoit sortir, pour l’attendre la au chemin;” — “but, because he could not be heard on account of the noise of the people, that he went away to the other gate by which Christ was to go out, to wait for him there on the road.”

(670) See Harmony, vol. 1 p. 428.

(671) “ Qui avoit este present au miracle;” — “who had been present at the miracle.”

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES

Mat. 20:29. Jericho.See p. 480.

Mat. 20:30. Two blind men.Here occurs one of the most marked of the apparent discrepancies of the Gospels. According to Matthew, Jesus healed two blind men on departing; according to Mark, one blind man on departing; according to Luke, one blind man on entering the city. The older Harmonists assumed that there were two miracles; that one blind man was healed at the entrance, and two at the departure, of Christ; and that Mark gave prominence to Bartimus as the better known of the two persons. Ebrard thinks that Matthew combined the two accounts of Mark and Luke, and placed them in the departure from the city. (So also Wieseler.) It may simplify the matter if we consider that Jesus did not enter Jericho by the Jordan gate from Pera, but came from Ephraim, and therefore probably made His exit by the same gate through which He entered. The blind man cried out upon Jesus, was threatened and restrained; he cried louder, and Jesus then regarded and healed him. But the Lord might have kept the blind man waiting till His return, to test him; and thus the Evangelists record the same eventthe one, however, connecting it with the entrance, the other with the exit. Further, it is not difficult to suppose that in the interval another blind man joined company with the first, Bartimus; and that both encouraged each other in the louder cry (Lange). The discrepancy does not in the slightest degree affect the credibility of any of the witnesses; it only serves, together with the other variations, to show the independence of the different accounts (Gibson).

Mat. 20:31. The multitude.The caravan of Galileans and others going up to Jerusalem for the passover (Carr).

MAIN HOMILETICS OF THE PARAGRAPH.Mat. 20:29-34

A lesson in prayer.Much has been written on some of the minor details in which this story and the parallel stories of St. Mark and St. Luke appear, at first sight, to differ. Judging from what has happened in regard to other parts of the Bible, we are content to believe that, if only our information on the subject were fuller than it is, we should find these to be points on which their agreement was only concealed for a time. 2Ki. 5:7; Daniel 5 end of Mat. 20:16; and Luk. 2:2, are cases in point. What was supposed in these passages, at first sight to be proofs of inaccuracy, have since been seen, with fuller light on the subjects discussed, to be evidences of correctness. It is certainly not unfair, therefore, to suppose something similar to he true in this case; and, if we do nothing more, at least to suspend our judgment till all the evidence has been heard. Passing, therefore, to those more important features in regard to which all the stories are found visibly to agree, we shall find that they teach us the three following great lessons as to the great duty of prayerthat it must be believing in its origin; urgent in its character; specific in its aim.

I. Believing in its origin.This was evidently so in the case of the first prayer recorded in this story. As they sit by the wayside, near the city of Jericho, the blind men hear sounds which greatly excite their attention. Many voices are heard speaking, multitudes of feet are heard passing, as they sit there. Naturally, they ask some among those passers-by to tell them what it all means. When they learn what it is, they are naturally excited very much more. Evidently they had heard before of Jesus of Nazarethof His character, as full of mercyof His greatness, as full of powerof His claims, as Son of David. Evidently they believe, also, in what they have heard. Faith, in their case, has come by hearing (Rom. 10:17), and therefore it is that they cry out in the manner they didappealing to Christ for that mercy of which they have heardrelying on Him to display that power of which they have heardcalling upon Him by that title which they hear He has claimed (Mat. 20:30). In every way, therefore, we see that their prayer proceeded from faith. How, indeed, if we think of it, can any true prayer do anything else? As the Scripture has said (Heb. 11:6), He that cometh to God at all must believe that He is, and that He is the rewarder of them that diligently seek Him. Much more is this true of those who come in supplication. How can they think of praying except to One whom they believe able to hear it? How are they likely to do so except to One whom they believe willing as well? And why should they do so unless they also believe that He can do what they ask? This is prayer, thereforethis is the root of itasking in faith.

II. Urgent in character.It is with prayer as it is with a stream. There are sure to be obstacles in the way of a stream, wherever it flows. But these obstacles never do more than check its flow for a time. The continual weightthe continually increasing weightof the water behind, continually tends to press forward the water before. The greater, in fact, the obstacles in its way, the greater is the increase in the amount of water behind; and the greater, thereforeever increasingly greaterits consequent pressure and weight. The more you check it, in fact, the more strong it becomes. Even if not much at first, by trying to stop it, you make it formidable indeed in the end. Just so it is with that true prayer which has its source in true faith. That there will be obstacles, sometimes, in the way of its immediately succeeding, follows, as it were, from the mere fact that it is offered in faith. There would be no call for faith if there were no difficulties, no hindrances, in the way. But such hindrances never eventually check the flow of true faith. They only arouse in the heart that offers it a greater sense of its need, a deeper perception of the nature of the emergency, a profounder conviction that the only way out of it is by perseverance in prayer. And they only, as it were, therefore, by the increasing pressure of these feelings, give greater strength to its flow. This is strikingly exhibited in the next thing to be noticed in the story before us. The multitude try to stop the blind men from pressing their request upon Jesus. They even go so far as to rebuke them for applying to Him at all. But it has no effect in the way of stopping themnone in the least. They do not pray less, they pray more, than before. If the multitude will not listen, all the more reason for still appealing to Jesus. If others will not assist them, all the more reason for exerting themselves. If others bid them be silent, all the more reason for crying out more (Mat. 20:31). We see what it is. They know in Whom they have believedwhere their only help is, their only hope, their only prospect of good. Greater, therefore, is the energy behind than all the impediments in their path.

III. Specific in aim.For success in prayer this is just as essential as perseverance and faith. There must be a correct aim as well as a strong bow if the arrow is to arrive at its mark. Where we have a definite need there must be a definite description of it if we are to obtain our desire. It pleases God, as a general rule, to be inquired of by us before He grants our requests. This is brought out strongly in the last thing of which we are told in this story. There was everything in the case and attitude and behaviour of these men to show what it was they desired. Their evident blindnesstheir well-known helplessness, their sightless eyeballs, their eager countenances, their persevering outcries, told this plainly enough. But for all this, before Jesus grants it to them, they must express it in words. They have come up to Him. They are standing before Him. The multitudes also far and near are standing around. All are listening, all looking on, all awaiting the issue. Then, before them all, and in the hearing of all, the Saviour makes His inquiry: What will ye that I should do unto you? Then, in the same silence, and the same hearing, they make their reply. Lord, that our eyes may be opened. And then at last, and then immediately, their desire is fulfilled (Mat. 20:34). Why so? Because now nothing more is required. To their faith they have added perseverance. To their perseverance they have added definiteness. There is nothing more to be done. It is like a man who has succeeded in finding the right key to a door; and who has subsequently made his way with much expenditure of time and trouble to the door of that house; and has finally put the key into the lock of that door, and shot back its bolt. He has nothing to do now but go in!

What is that we, individually, desire and need at Christs hands? Let us think of it now in the light of these truths. Let us think of it in faith. Do we believe Him to be willing and able to grant it? To grant it exactly in the shape that we ask? Or in some other equivalent and perhaps much better shape? Have we asked for it as long and as earnestly and in the face of as many difficulties as the men in this story? And have we as yet succeeded in putting our request into as definite and clear a shape as they finally did with their prayer? Perhaps if we think of these questions, and the lessons they involve, and try to put them into practice, we too shall be able, as was done by these men, to turn delay into promptness, and hindrances into helps, and disappointment into hope, and hope into fruition, and darkness itself into light.

HOMILIES ON THE VERSES

Mat. 20:29-34. The cure of two blind beggars.

I. Their address to Christ (Mat. 20:29-30).

1. The circumstances of it are observable. As Christ and His disciples were departing from Jericho, in the presence of a great multitude. Two blind men concurred in the request; these joint sufferers were joint suitors, etc.

2. The address itself is more observable. Have mercy on us, O Lord, Thou Son of David; repeated again (Mat. 20:31).

(1) Here is an example of importunity in prayer; they cried out as men in earnest. Cold desires do but beg denials.

(2) Of humility in prayer. Only have mercy; they ask not for silver or gold, though they were poor; but mercy, mercy.

(3) Of faith in prayer. It is of excellent use in prayer to eye Christ in the grace and glory of His Messiahship; remember that He is the Son of David, whose office it is to help and save; and plead it with Him.

(4) Of perseverance in prayer, notwithstanding discouragement (Mat. 20:31).

II. The answer of Christ to this address of theirs. The multitude rebuked them; but Christ encouraged them. It were ill for us if the Master were not more kind and tender than the multitude.

1. He stood still and called them (Mat. 20:32).

2. He inquired further into their case.What will ye, etc.? Which speaks:

(1) A very fair offer. Here I am; let Me know what you would have, and you shall have it.
(2) A condition annexed to this offer, which is a very easy and reasonable one, that they should tell Him what they would have Him do for them.
3. He cured them.He did not say, Seek in vain. What He did was an instance of

(1) His pity;
(2) His power. They followed Him. None follow Christ blindfold; He first by His grace opens mens eyes, and so draws their hearts after Him. They followed Christ as His disciples, to learn of Him; and as His witnesses, eye-witnesses, to bear their testimony to Him, and to His power and goodness.M. Henry.

Mat. 20:29. Jericho.On the way to Jerusalem lay the beautiful city of Jericho. The place now called by that name is such a wretched assemblage of miserable hovels that it is difficult for the traveller to realise that the Jericho of the days of our Lord was not only the most luxurious place of resort in Palestine, but one that might vie with its fashionable rivals throughout the Roman Empire. Since the days of Herod the Great it had been the winter residence of the Court. Jerusalem being on the cold hill-top, it was convenient to have within easy reach a warm and sheltered spot in the deep valley of the Jordan; and with a delightful winter climate and a rich and fertile soil, Jericho needed only the lavish expenditure of money to make it into a little Paradise, as Josephus calls it. With its gardens of roses and groves of palm, it was, even before the time of Herod, so beautiful a place, that, as a gem of the East, Antony bestowed it on Cleopatra as an expression of his devotion; after it passed into the hands of Herod, a theatre was erected and an amphitheatre and many other noble and costly buildings; and during the season it was thronged by the rich and the great of the land, among whom would be distinguished visitors from foreign parts. What effect would all this grandeur have on Christ and His disciples as they passed through it on their way to Jerusalem? We are not told. Two things only are noted as worthy of record; the salvation of a rich publican (Luk. 19:1-10), and the healing of two poor blind men. Not the gardens and palaces of the city, but its sins and sorrows, engage the Saviours thoughts and occupy His time.J. M. Gibson, D.D.

Mat. 20:31. Crowds around Christ.Crowds gathered daily around Jesus Christ. He was thronged, pressed, almost persecuted, by the ever-accumulating multitudes. It is evident that this was not always, if it was ever, an advantage. The crowd was rather hindersome than helpful.

I. What of the crowds around Jesus Christ to-day?Who are they, and what is their social effect? There is a crowd:

1. Of nominal followers.
2. Of bigots.
3. Of controversialists.
4. Of ceremonialists.

II. See how difficult it is for a simple-minded and earnest inquirer to find his way to Jesus Christ through such throngs.

1. As a question of mere time they make it difficult.
2. They distract the inquirers thoughts.
3. They chill the inquirers love.

III. Against this set the glorious fact that there is no crowd, how dense or turbulent soever, through which, an earnest inquirer may not find his way.There is a way to the Master; seek and thou shalt find; the Master, not the crowd, must redeem and pardon the sons of men.J. Parker, D.D.

Mat. 20:30-34. Jesus gives sight (A childrens sermon).

I. Let us talk about these two men.Notice three things concerning them.

1. They were blind. Many ways in which people lose their sight: accident, sickness, etc. Very likely these men had been born blind. Better to be born blind than to lose ones sight afterwards. I think such people are happier because they really do not know what they lose in not having sight. Although these men were blind they were not dumb. They used their tongues in order to get eyes.

2. They were not only blind, but poor. Some blind, but not poor; e.g. late Professor Fawcett.

3. They were not only blind and poor, but beggars. Luke tells us that one was a beggar (Luk. 18:35), and I think we may conclude that his companion was a beggar also.

II. The Person to whom they spoke.Jesus. The right Person.

III. They asked the right Person at the right time.When a life-boat comes out to a vessel that is sinking in the sea the poor sailors who are clinging to the rigging feel that now or never they must leap on board. What was it that made these blind men cry out so loudly, Have mercy on us, etc.? Was it not because they felt that if they did not get their sight now they might be blind all their days?

IV. They would not leave off crying to Jesus until He noticed them.The people told them to be quiet.

V. Let me now speak to you about the power of these mens prayers upon the Lord Jesus.They made Jesus stand still. He touched their eyes, etc.

Learn: I. Whatever your trouble may be, Jesus is the right Person to whom to go for help.

2. Now is the time to go to Jesus.
3. Never leave off praying because somebody tells you to do so.
4. Make the same use of your eyes as the blind men did. They followed Jesus in the way. We follow people when we try to do as they do.W. Harris.

Mat. 20:32-34. The compassionate Christ.

1. Christ taketh notice of such suppliants as the multitude doth despise. He standeth still to hear these blind mens suit.
2. Where there is faith and sincerity the Lord will draw it forth to open view, for His own glory and the good of the believer; therefore He asketh what they would have, that it might be known that they did not seek money, but the fruit of His Divine power.
3. When misery is laid forth in faith before Christ, He meeteth it with compassion, as here in these blind men.
4. It is easy for Christ to do every greatest work, as here, to open the eyes of the blind, and to give sight to them; for He touched their eyes and they immediately received sight.
5. It is reason that what gift we get of Christ, we employ it for His honour, for their eyes received sight, and they followed Him.David Dickson.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Section 53
JESUS HEALS TWO BLIND MEN AT JERICHO

(Parallels: Mar. 10:46-52; Luk. 18:35-43)

TEXT: 20:2934

29 And as they went out from Jericho, a great multitude followed him. 30 And behold, two blind men sitting by the way side, when they heard that Jesus was passing by, cried out, saying, Lord, have mercy on us, thou son of David. 31 And the multitude rebuked them, that they should hold their peace: but they cried out the more, saying, Lord, have mercy on us, thou son of David. 32 And Jesus stood still, and called them, and said, What will ye that I should do unto you? 33 They say unto him, Lord, that our eyes may be opened. 34 And Jesus, being moved with compassion, touched their eyes; and straightway they received their sight, and followed him.

THOUGHT QUESTIONS

Why do you suppose Matthew would include this little miracle-story at this point? Of course, it took place at Jericho just before the Lord ascended to Jerusalem for the Final Week, and Mark and Luke both document it at this point. However, our author omits interesting details provided in the other two Gospels, as if his editorial pen intends to underline one major truth. What is it? The title by which the blind men addressed Jesus has significance in pointing out that truth. What does the title mean, and how does this help to explain why Matthew would be particularly interested in recording this scene at precisely this point in his narrative?

Where did these blind men get the faith they expressed in their plea for help from Jesus?

Why do you think the crowd rebuked these blind men, ordering them to be silent? There may have been several reasons.

Why did the blind men ignore the scolding of the passers-by who tried to silence them ?

Jesus usually ordered people to silence when they addressed Him as Son of David. Here, however, He did not do so. How do you interpret this strange change in policy?

Why did Jesus ask the blind men: What do you want me to do for you? when the most perfectly obvious need of a blind man is SIGHT?! (or is it?)

Whereas Luke concludes his narrative by stating that immediately he received his sight and followed him, glorifying God; and all the people, when they saw it, gave praise to God, and whereas Mark, too, says he received his sight and followed him on the way, Matthew, on the other hand, simply affirms, Immediately they received their sight, and followed him. Do you think Matthew is just giving a severely simple account, or is he pushing the reader to decide whether, on the basis of the evidence furnished that Jesus is truly the long-awaited Son of David, he too will humbly and joyfully follow Him who is the Light of the blind? Or is this reading more into the text than is there? What do you think?

Why do you think the blind men followed Jesus? Where was Jesus going that would have been so interesting to these newly-healed beggars?

Of what principle(s) in Jesus sermon on personal relationships in Matthew 18 is this section an illustration?

How does this section prepare for the events that follow in chapter 21?

PARAPHRASE AND HARMONY

So Jesus and His disciples arrived at Jericho. As they approached the city, a blind man was sitting at the side of the road begging. When he heard the noise of a crowd going past, he began to inquire, What is happening? Someone told him, Jesus of Nazareth is going by.
Later, as Jesus was going out of the city with His disciples, a vast throng surged along behind Him. Two blind men were sitting at the roadside, one of whom was named Bartimaeus (= Timaeus son). Upon hearing that Jesus the Nazarene was passing by, they shouted out, Jesus, Son of David, take pity on us!
But many of those who were in the front part of the crowd sharply scolded them, telling them to shut up. But they yelled even more loudly, Lord, Son of David, have mercy on us!
Then Jesus stopped there in the road and called them to Him, commanding others to bring them to Him, Tell them to come here.
So they called the blind men, saying, Its all right now. Get to your feet: He is calling you.
Bartimaeus, casting aside his overcoat, jumped up with his companion and made his way to Jesus. When they were quite close, Jesus addressed them, What do you wish me to do for you?
The blind men said to Him, My dear Teacher, we want our eyes to be opened: let us see again!
Then Jesus, deeply moved with compassion, touched their blind eyes, saying, Begin seeing again! Go your way. Your faith in me has healed you.
Instantly they were able to see again and began following Him along the road, giving thanks and praise to God. All the others who witnessed the miracle gave praise to God too.

SUMMARY

Having crossed the Jordan, Jesus and His company of Passover-bound travelers arrived at Jericho. Too late a blind beggar learned that Jesus had just passed him. Later, as Jesus left the city for Jerusalem, the blind beggar with another blind man, upon learning that the Lords group was then departing from Jericho, began to appeal to His help, calling Him the Son of David. Scolded by the travelers nearest them, they only shouted that much louder. Jesus mercifully halted the caravan, called them to Him, asked them what favor they sought. They asked only for sight which He instantly gave them. In gratitude, they sing praise to God and follow Jesus. Everyone else was affected the same way by the miracle, joining in to praise God too.

NOTES
III. PUBLIC DEMONSTRATION OF JESUS TRUE MESSIAHSHIP OF SERVICE

(20:2934; Mar. 10:46-52; Luk. 18:35-43)

A. SITUATION: Blind men appeal to Jesus for mercy as Son of David.

Mat. 20:29 A great crowd followed him. Because several eastern routes converged at the Jordan River just east of Jericho, this city had long been a natural stopping place for festival-bound pilgrims arriving from various directions on their way to Jerusalem. Jericho means that Jesus and His company will approach Jerusalem from the east, as the city of palms is located 25 km (15 mi.) from the capital, near the ford of the Jordan.

And as they went out from Jericho. Mark (Mar. 10:46) very precisely notes their arrival at Jericho, then, in agreement with Matthew, just as clearly registers their departure and the following miracle. However, because Lukes parallel (Mat. 18:35) seems to locate the healing incident as he drew near to Jericho, rather than upon His departure, several attempts have been made to produce an intelligent harmony of the facts so as to eliminate any possible accusation of error. It should be noticed, first of all, that the presence of problems is not evidence of inauthenticity, but undesigned proof of the correctness of the facts narrated. For had the Evangelists perversely desired to foist a falsification off on the world, they would have taken more care to eliminate such a slip-up, Again, the very existence of problems in harmonizing these three Synoptic texts is proof of the independent drafting of these Gospels. If these accounts were copied from a common source, as some affirm, how may these obvious differences be explained, especially where the divergence is so great as to cause accusations of outright contradiction? On the other hand, if we find that a reasonable explanation of the apparent contradiction can be found, what had at first seemed to be a contradiction becomes, instead, evidence of the truth of the testimony. What are the possibilities?

Matthew and Mark clearly agree that the miracle occurred at the departure from Jericho. Luke alone organizes his material in some other fashion. Now, if it be correctly assumed that two witnesses are sufficient to establish any fact (Deu. 19:15), the former two Synoptic writers must be judged to be relating the objective, chronological order of the facts. Further, if we may assume Lukes fundamental accuracy, we may judge that he has done some theological editorializing in the organization of his facts. This must be concluded from the fact that, following the Lucan narrative of the blind mans healing which apparently takes place as he drew near to Jericho (Mat. 18:35), we have the continuation: He entered Jericho and was passing through (Mat. 19:1), at which time Jesus encounters Zacchaeus. Therefore, unless we are to accuse Luke of deliberate misrepresentation of history, we must attribute to him the intention to set aside strictly chronological considerations for what may have had greater theological importance for his purpose. (See below under 4b.)

There is also evidence that Luke does not really locate the healing on the east entrance of Jericho:

He simply mentions that the blind man was sitting by the roadside begging as Jesus drew near to Jericho. (Luk. 18:35)

Although some writers note the possible existence of two or even three Jerichos in Jesus day, because of its being built, destroyed and rebuilt on different sites (See Unger, Archeology and the Old Testament, 146148, 243; Pfeiffer (ed.). The Biblical World, A Dictionary of Biblical Archeology, 305f), hence the scene of the miracle could be located between the various locations as Jesus left one Jericho and approached another Jericho, however certain questions arise:

(1)

Would the older sites have been inhabited and called simply old Jericho, or old city?

(2)

In that day would not the Herodian Jericho have been the more famous city of that name? (Cf. Josephus, Antiquities, XV, 4, 2, 4) If so, were there two sites involved in our story, it would be thought certain that some distinction would have been made, such as new city (Neapolis).

So, until archeological evidence demonstrates conclusively that more than one site of Jericho was inhabited in Christs day, it is better to opt for the conclusion that only one city-site was involved in our story.

Then, from the noise people were making as they passed, the blind man concluded that a multitude was going by, so he began asking what this meant. He is then told that Jesus of Nazareth is passing by. The crowd was already passing by him at the time he learned the significance of this particular multitude. Hence, some time is lost for him to start calling to Jesus for mercy. The answer of the people in the crowd who say, Jesus of Nazareth is passing by, is not fatal to this hypothesis, because they could still say it, even if Jesus had already gone by, because it would be meant in the sense that the group travelling with Jesus is passing by, Jesus being the most important personage in the entourage.

The fact that the crowds passing was already in progress at the time he first learned that Jesus of Nazareth is passing by, taken together with the fact that, when he began to implore Jesus help, it is surprisingly those who were in front (who) rebuked him, points to a change of the blind mans position with respect to the crowd. For, if the ones in front had already passed him on the road to Jericho and were thus closer to the city are the ones who rebuke him, then they must have turned completely around and, inexplicably ignoring the calmness of the people at that moment passing in front of the shouting Bartimaeus, begin to rebuke him for his impertinence! On the contrary, the rebuke by those who were in front may be more reasonably explained by some change in the relative positions of Bartimaeus and the crowds, a fact omitted by Luke as unimportant for his purpose. But what was the change in positions? Matthew and Mark supply the missing information? Consider the following harmony:

Mat. 20:29-31

Mar. 10:46-48

Luk. 18:35-39

As. he drew near to Jericho a blind man was sitting by the roadside begging;

and hearing a multitude going by, he inquired what this meant

And they came to Jericho;

They told him, Jesus of Nazareth is passing by.

And as they went out of Jericho, a great crowd followed him.

And behold, two blind men sitting by the roadside.

And as he was leaving Jericho with his disciples and a great multitude.
Bartimaeus, a blind beggar, the son of Timaeus,

was sitting by the roadside,

When they heard that Jesus was passing by, cried out, Have mercy on us. Son of David!

And when he heard that it was Jesus of Nazareth, he began to cry out and say, Jesus, Son of David, have mercy on me!

And he cried, Jesus, Son of David, have mercy on me!

The crowd rebuked them . . .

And many rebuked him . . .

And those in front rebuked him . . .

The harmonization of the three accounts, reflected in the Paraphrase/Harmony, is based on the following steps:

The party in which Jesus was travelling approached Jericho. Jesus and His disciples were in the lead ahead of the others who would thus be strung out along the road behind them. (Did Jesus keep up His pace ahead of the others even after the Passion Prediction and His rebuke of the selfish ambition of the Twelve? Cf. Mar. 10:32) If so, at least Jesus and His disciples passed the blind men before the latter could react. (Luk. 18:35) As the main body of the multitude with its hubub of voices and shuffling feet began to come by, he began to make inquiry about what was happening, too late to make contact with Jesus. (Luk. 18:36 f ) This much is seen as a separate fact that occurred before Jesus entered into Jericho.

WEAKNESS: is it likely that a sharp-eared blind man could miss the soft tread of 26 feet as Jesus and the Twelve pass by him, when he was seated by the roadside begging (Luk. 18:35)? Is it likely that absolutely no one in Jesus immediate group said a word as they approached and passed the blind man to enter Jericho? And, if the blind man heard them and asked for alms, is it likely that Jesus and His group completely ignored his appeals?

POSSIBLE ANSWERS:

Jesus may have been walking alone in silence, ahead of the group, and so was not detected by the blind man. It may have been that He knew that He could heal the man later in circumstances that would accomplish more good. He may therefore have deliberately ignored the man this time, in order to reach that higher goal.

Then, when the Twelve and others passed, their noise attracted the blind mans attention and he asked the meaning of the noise. Upon learning that Jesus group was passing, he began calling, but too late to make himself heard by Jesus personally who had already gone by. The disciples and others do not disturb Jesus to call Him back to see what the blind beggar wanted.

So, Jesus and His group got clear into Jericho before the blind man could successfully make his request known.

Then, while Jesus stopped in the city to be the guest of Zacchaeus (Luk. 19:1-10), the blind man, who by this time had completely lost contact with Jesus particular group, may have reasoned that they would likely rest in Jericho before the final ascent to Jerusalem. This fact would give him ample time to find his way to the west side of town where he could wait for their departure and accost them as they left Jericho for Jerusalem.

(1)

Did this blind beggar take time to locate another blind beggar he knew, to share with him the hope of recovering his sight too? This would perhaps help to explain Mark and Lukes interest in Bartimaeus, whereas Matthew mentions two blind men.

(2)

That a blind man could find anything or anyone and move so deftly around a city crowded with pilgrims is no problem for a beggar who has no doubt worked that city for years, deriving his only income from begging. He would naturally have learned to make his way around this ideal place for begging, since Herod the Great had built this city as a new capital and it became the resort for the rich from Jerusalem. And, because of its ideal geographical location as the last stopping place for pilgrims bound for Jerusalem, beggars could hope for some alms from the pious among them who accounted alms as highly meritorious. In fact, on how many other occasions had Bartimaeus met the crowds coming from the east on one day, to beg from them, and then moved around to the west gate the next day to ask alms from them again as they left?

Then, when he once again heard the movement of many people next day and asked the meaning of the sounds, he cried out to Jesus for the first time as He left the city for Jerusalem. (Mat. 20:30; Mar. 10:46 b, 47; Luk. 18:38)

The legitimacy of Lukes reorganization of the materials need not be questioned.

As a literary device his style is a procedure completely vindicated by the deliberate style of Moses in composing Genesis. That is, even as Moses so often completed a given persons history immediately upon mentioning him before returning to take up that of another more prominent figure, even though the former was not yet dead, so here too Luke may be thought of as desiring to complete the blind mans story after the first notice, in order to return to narrate Zacchaeus story. He succeeded thus in preserving the unity of the story of healing by finishing it before the visit with Zacchaeus, although the healing actually occurred thereafter. Then, having disposed of the healing incident, Luke omitted any mention of it after Zacchaeus, proceeding rather to the Parable of the Pounds. (Luk. 19:11)

Why did Luke put the blind man first? This may be the wrong question. The real question may be: why did he desire to put Zacchaeus story last? Perhaps for theological, rather than chronological considerations. (Matthew does a lot of this too. See on The Problem of Order in Matthews Narration, Vol. II, p. 1ff; What is Matthews Order or Plan of Presentation? Vol. I, pp. 46) Accordingly, Luke may have wished to give particular emphasis to the salvation of Zacchaeus. However, he did not desire to ignore the healing of the blind man, because of its well-established importance for a correct understanding of Christ, and certainly because of its place in the historical information Luke had gathered from his sources. (Cf. Luk. 1:1-4) Since he alone narrates the salvation of Zacchaeus before Jesus arrival at Bethany for the beginning of the Final Week events, and since he concludes Jesus reaction to Zacchaeus decisions with the words: Today salvation has come to this house, since he also is a son of Abraham. For the Son of man came to seek and to save that which was lost (Luk. 19:9 f), it may well be that he chose this method to underline Jesus purpose for going to Jerusalem, even as Matthew and Mark state the death-mission of Jesus in the preceding section (Mat. 20:28; Mar. 10:45). He may also have considered the salvation of Zacchaeus as illustrating, a bit more vigorously than the healing of the blind men, the astoundingly merciful condescension of Jesus. So he arranged his materials, so that, as the reader pondered the self-revelation of Jesus at Jericho, the last thing upon which his mind would linger is the amazing grace and love of our Lord Jesus Christ who can so gracefully and graciously win the incredibly unworthiest of sinners, a chief tax collector!

There have been other attempts to harmonize these same details. (Cf. Plummer, Luke, 429f) However, the above explanations seem to be the simplest, most cohesive and least problematic.

Mat. 20:30 And behold, two blind men sitting by the way side. Were there two, as Matthew affirms, or only one, named Bartimaeus, as Mark and Luke have it? Both, because where there are two, there is at least one! Matthew recorded the objective fact that there were two such beggars, but the names were not important for his narration, whereas Mark named one of the two and then carefully translated his Aramaic name into Greek, as if something connected with the man or his name would be important for his readership. (Was Bartimaeus and/or his father, Timaeus, a well-known disciple in Christian circles of Marks and/or Peters acquaintances?) Another motive for noticing this blind man may have been the high quality of his trust in Jesus (cf. Mar. 10:50), whereas the other man was perhaps less spectacular, less memorable for his expression of faith.

Two blind men sitting by the way side. Because Jericho was the winter palace of Herod and resort for the rich from Jerusalem, it is more than understandable that any one should place themselves by the roadside to beg. Moreoever they could especially hope for alms during this period, because of the heavy traffic of Passover pilgrims on their way up to Jerusalem via Jericho, Their deplorable situation, arising as it does out of their physical handicap, is the more pitiable, since they had to depend upon the capricious generosity of passersby. It is remarkable that neither Matthew nor Mark affirm that they were now begging. If the above-suggested harmonization of the Synoptics data is correct, the two blind men, convinced that Jesus coming would bring them sight and relief from all future begging, calmly await His arrival, whereas Luke, the only Evangelist to affirm that Bartimaeus was begging, only affirms this before the blind man learned that Jesus was in the neighborhood. No longer begging, their entire attention is directed toward regaining their sight. The single-mindedness of their straining to learn of the near approach of the Messiah rebukes those fools who, although their only Source of spiritual light and life is passing by as the Gospel of Christ is proclaimed, divide their attention between the immortal value of their soul and their busy collecting a few pennies by the wayside! These blind beggars, customary objects of public charity, knew when to sacrifice temporal, material gain for grander blessings. O my soul, are you really earnest about receiving the blessing of Christ that you will consider it so important and so urgent that every other problem must wait until you have settled this momentous question?

When they heard that Jesus was passing by. They could determine that a multitude was passing by the growing murmur of voices talking and laughing and by the scuffle of feet. From some passerby they learned that their only Hope was drawing near. They cried out, saying, Lord, have mercy on us, thou son of David. That they understood what we do by the title, Lord, is doubtful. Since Lord (krie) is also the standard form of respectful address for persons with whom one is not familiar (= Sir, Mister), it may not indicate special faith in Jesus as Lord of all. What can be affirmed is that their understanding is greater than those who think of Jesus as John the Baptist, Elijah, Jeremiah or one of the prophets (Mat. 16:13 f). Others might refer to the Son of David as merely Jesus of Nazareth (Mar. 10:47; Luk. 18:37), a man differing from others only in hometown. But the bold faith of these blind men asserts itself when they unashamedly entitle Him Son of David, the Messiah. (See on Mat. 1:1-17; Mat. 1:20; Mat. 9:27; Mat. 12:23; Mat. 15:22.)

By now, Jesus Davidic lineage is known, but more significantly, His ample qualifications for this Messianic title are common knowledge among disciples. Even these isolated beggars in a city where Jesus had probably never before preached, know His name and fame. How significantly is this event placed! Jesus is ascending to Jerusalem to suffer and die, to be defeatedas men deem it (Mat. 20:17-19; Luk. 18:34; Mat. 20:28)and yet He is the Son of David, the Messiah of the prophets. Even though He is about to face the decisive suffering that would complete His earthly mission, He does not hesitate to stop to help these blind men who address Him as Son of David. He does not forget to serve men by healing their bodies nor to do the far more important things, such as dying for them too, because both are at the heart of His true mission, two facets of the same loving obsession.

Mat. 20:31 And the multitude, i.e. those who were in front of the crowd moving toward the beggars, rebuked them, that they should hold their peace. What motives could have produced this reaction? Did they suppose that this raucous shouting was out of character for the high dignity of Jesus? Were they irked that these tatterdemalion mendicants were using inflammatory language loaded with embarrassing, political implications that could lead to trouble with the Jerusalem authorities who regularly vacationed at Jericho? In their own blindness to Jesus mercifulness and true Messianic dignity, did they merely suppose that the blind beggars, by this piteous yelling, were only asking that the great Rabbi accord them alms? Or are they merely angry that their shouting interrupted their own conversations? If so, the people are far less concerned about the needs of these unfortunates than they are about their own comfort. Are there some slit-eyed enemies of Jesus in this crowd, who resent anyones attributing Messianic dignity to Jesus by the use of such titles? Were there friends who, hoping to stage a Messianic demonstration in Jerusalem, hurriedly shush up this premature acclamation? Were there disciples crowding around Jesus, even now straining to pick up His every word, who resented this vigorously noisy interruption of their concentration? Whatever the cause, these cold-hearted, presumptuous people have more concern that everything operate smoothly than that two suffering human beings should receive the blessing of their lives! Some might have growled, The participation of ragged beggars lowers the spiritual tone of our pilgrimage! Were on our way up to Jerusalem to worship God; neither we nor Jesus can be bothered with your problems now. We have our schedule to meet and our program to follow. Perhaps the Teacher could work you into His schedule when and if He returns this way sometime after the Passover. Dont call uswell call you! These pitiless patrons of orthodoxy were despising little ones who believe in me (Mat. 18:10), forbidding and blocking their way to Jesus. (Cf. Mat. 18:6-9; Mar. 9:38 f)

But they cried out the more. This frustrating hindrance only increased the intensity of their determination to receive help. Unlike the rich young ruler, these undiscourageable believers would not be rebuffed by setbacks and baffling handicaps. Their persistence evidences their conviction that the Son of David is their only hope and help. What spirit: the greater the resistance encountered, the more they throttle their rising despair and struggle to overcome it and gain their goal! They feared that the opportunity of a lifetime was slipping through their fingers, so they grasped it the tighter lest it be forever lost. (Cf. the Syrophoenician womans pluck and persistence, Mat. 15:21-28)

B. RESPONSE: A miracle of mercy proves Jesus to be the Messiah.

Mat. 20:32 And Jesus stood still. Whereinsofar He was the central figure in the westbound caravan now, when Jesus stopped, He drew instant attention to Himself and what He is about to do. By this single action, He halted the thoughtless crowd plunging sightlessly past two blind men who need help. Despite the din and hubbub of peoples voices, He too heard the passionate cry of human need over there on the edge of the road. A person can hear what he is listening for!

Jesus stood still, and called them, but, because of the crowd noise (What are we stopping for?), He apparently could not make Himself sufficiently heard by the blind men themselves, so He gave two quick orders: Call him! (Mar. 10:49), or better yet, Bring him to me! (Luk. 18:40). The reason Jesus did not personally leave His place in a merciful gesture to save the blind men the effort of having to feel their way forward to Him, may have been to let their anticipation grow into confidence in His power to heal them. At this point people in the crowd encourage the blind men: Take heart; rise, He is calling you. (Mar. 10:49) What a rebuke is thus handed to those who had rebuked the blind men!

Mark (Mar. 10:50) provides a vivid touch of human realism to Bartimaeus faith: Throwing off his mantle, he sprang up and came to Jesus. His mantle is the long overcoat so essential to the protection and comfort of the inhabitant of the Middle East. Why he threw it off is a mystery, but the eloquence of the fact that he did is not. If this blind man casts aside his most precious article of clothing (cf. Deu. 24:13; Exo. 22:26-27) and risks disorientation in a crowd of strangers, he has only one solid hope of refinding it later: he can go looking for it afterwards, after Davids Son has given him his sight! If Jesus should fail, his one hope of breaking out of his dark world would be gone anyhow, so what comfort could an old overcoat offer against the chilling disappointment of a world in which the one Man who had seemed to be gifted with Gods power had suddenly failed in this case? But He would not fail! What is an old, dusty overcoat to a man with EYES who can SEE to work and earn a thousand suits of clothes? But why did he throw it off? Could he not have worn it? Did he consider it a hindrance in reaching Jesus through the crowd? More likely, since an overcoat might be laid aside when the wearer must begin strenuous exercise, such as walking or running, his casting it aside here may suggest his hurry and earnestness to get to Jesus as quickly as possible.

And Jesus stood still, and called them, and said, What will ye that I should do unto you? There is no partiality with Jesus. Note how He turns His full attention equally to blind beggars or wealthy rulers. (Mat. 19:16 ff) What will ye? The men had asked for an unspecified expression of His mercy. The Lord therefore in His royal majesty asked Bartimaeus to name the mercy, thus suggesting to him the fulness of the treasury of power and grace to which he came. (McGarvey, Fourfold Gospel, 561) What will ye? What a question! And yet, Jesus needs to ask it, for even though it is roughly the same request made by the mother of James and John (cf. Mat. 20:21; Mar. 10:36), He has no fear that these blind men will abuse His generosity. They would not ask for gold and glory, honor and positions of power in the Kingdom. Rather, they will shame the Apostles by paring away from their request all those superficialities, and seize upon the one essential that will bless their life more than any other.

Because His intelligent question is not intended to seek information from men so obviously in need of sight, it is clear that He means to imply, What do you believe that the Messiah can do for you? The Lords query, rather than elicit information, aims to draw public attention to what He, who has just been repeatedly addressed publicly as Son of David, is about to do. Whereas these men had been beggars asking alms earlier (Luk. 18:35), is that the extent of their asking pity of Him? Let the crowd pause for their answer and witness His reaction.

Mat. 20:33 They say unto him, Lord, that our eyes may be opened. This simple request is the result of countless hours of sightless meditation upon the meaning of life. All that is extraneous and superfluous has been eliminated: this is rigorous reduction to the essential, It goes straight to the point: nothing less than sight will do! Were the Lord to ask us what we need specifically when we pray for His grace, would our answer readily reflect our self-knowledge, our real needs and our long-range goals? Or is there much vagueness and unreality to our requests? If so, it may be that we receive not specifically, because we ask not specifically. (Jas. 4:2 c) Let us learn to answer with true insight the Lords question: What will ye that I should do for you?

Matthew eliminates many interesting details in this story which are included by Mark and Luke. May we not ask if it is his point to lay the essential facts before his reader, as if to ask, Dear Jewish reader, as you contemplate Him whom these sightless men hail as the Messiah, the Son of David, Him who not only accepts this high title, but majestically proves His right to wear it by answering their prayer, cannot their prayer become yours?Lord, that our eyes may be opened!?

Mat. 20:34 And Jesus, being moved with compassion, touched their eyes. The warmth of Jesus compassion for these blind men stands out in marked contrast with the cold, heartless hindering by the crowds. He heard their piteous cry, felt deeply their need, suffered with them their hurt, was thrilled by their persistence that pushed their abilities to the limit, and was touched by their irrepressible, unembarrassed faith in Him. No wonder He willingly showed Himself to be the Rewarder of those who by faith diligently seek Him! (Heb. 11:6) Mark (Mar. 10:52) and Luke (Luk. 18:42) record His words: Receive your sight; go your way; your faith has made you well. Absent from His words is any order to be silent. He does not bother to recommend circumspection now. Since the final hour is about to strike, the earlier concern about ill-timed, wrong-headed publicity now has little if any reason to exist. In fact, the entrance into Jerusalem which will occur shortly, will be nothing but the most public proclamation possible that He is indeed the Son of David. (See on chapter 21.)

As He touched their eyes, straightway they received their sight. With this single, majestic, yet warmly human, act, He fully justified their confidence in Him and the appropriateness of their use of the glorious Messianic title, Son of David. Without any direct word and by His own tacit acknowledgement, He let the full impact of this miracle ripple over the multitude. Naturally, this sign of Jesus true Messiahship would not be lost on people sensitive to Isa. 29:18; Isa. 35:5 in their relative contexts. (See notes on Mat. 11:5.)

Although Jesus had said, Go (your way), Matthew says they followed him. Naturally enough, they chose His way. This is not disobedience, but grateful loyalty, because their reaction means: Lord, your way is now our way! These two blind men who had formerly had little hope of traveling clear to Jerusalem, except with someone patiently guiding them the 25 km (15 mi,) uphill trip, now march spiritedly along with every other pilgrim on the way to worship God. No wonder their exuberant joy pours itself out in unabashed praise to God! (Luk. 18:43) Their infectious enthusiasm and the exciting effect of the miracle opened the mouths of their fellow travellers who also took up Gods praise for the miracle they had witnessed. These penniless beggars, rather than seek first a stable income to care for their creaturely necessities, seek first the Kingdom of God in the personal discipleship of Jesus of Nazareth, the Messiah.

Matthew concludes the final section of Jesus public ministry before the Last Week with this significant tag line: They received their sight and followed him, almost as if to nudge the reader: And you, does this miracle by the Son of David say anything to you? If so, let it be written of you, as it is of them: They received their sight and followed Him!

FACT QUESTIONS

Who called Jesus Son of David? What others in Christs ministry also called Him this?

Why did they call Jesus this? What did they mean by it?

What difficulties did Bartimaeus have in making his request known and in coming to Jesus?

What difficulties are there in the accounts about the blind men?

How did Jesus perform the miracle of healing their blindness, i.e. with words, acts, clay, etc.?

What text(s) in Jesus sermon on personal relationships in Matthew 18 find their practical application or illustration in this section?

DO YOU HAVE THE WORD IN YOUR HEART?

Matthew 19, 20

Who said the following? To whom? Why? Under what circumstances? Be sure to give all various forms in different gospel accounts, all possible manuscript readings, translations and interpretations.

What do you think is the true meaning?
1.

Whosoever would become great among you shall be your minister.

So the last shall be first, and the first last.

Lord, have mercy on us, thou son of David.

It is easier for a camel to go through a needles eye, than for a rich man to enter into the kingdom of God.

Why askest thou me concerning that which is good? One there is who is good: . . .

There are eunuchs, that made themselves eunuchs for the kingdom of heavens sake.

. . . for to such belongeth the kingdom of heaven.

If thou wouldest be perfect, go, sell that which thou hast, and give it to the poor, and thou shalt have treasure in heaven: and come, follow me.

Who then can be saved?

10.

Whoever shall put away his wife, except for fornication, and shall marry another, committeth adultery: and he that marrieth her when she is put away committeth adultery.

11.

What therefore God hath joined together, let not man put asunder.

12.

If thou wouldest enter into life, keep the commandments.

13.

Ye who have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.

Fuente: College Press Bible Study Textbook Series

(29) As they departed from Jericho.Looking back to Mat. 19:1, which speaks of our Lord having departed beyond Jordan, we may believe that He crossed the river with His disciples at the ford near Jericho (Jos. 2:7). On this assumption, the imagery of Mat. 20:22 may have been in part suggested by the locality. The river recalled the memory of His first baptism, by water; that led on to the thought of the more awful baptism of agony and blood.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

108. THE HEALING OF THE BLIND MEN, Mat 20:29-34 .

29. From Jericho He has left Perea, crossed the Jordan, and is again in Judea. See note on Mat 20:17, and consult map. From the Jordan he goes up by a desert path until, in a green spot lying like an island in the surrounding waste, he finds the ancient town of Jericho, or “city of palm trees.”

Jericho was a stronghold of the Canaanites, and was the first city subdued by Israel after the crossing of Jordan and entering the Holy Land. At the time of our Saviour it had been lately enlarged and beautified by Herod the Great, who often made it his residence. Departed from Jericho Luke says, “He was come nigh unto Jericho.” On this celebrated discrepancy of language between the two evangelists, a full discussion belongs to a comment on the passage in Luke. But we may here say, that there were more than one Jericho, namely, an old and a new. If our Saviour was really leaving one and approaching the other, both expressions would be literally true.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And as they went out from Jericho, a great crowd followed him.’

‘As they went out from Jericho.’ In other words, ‘next stop Jerusalem’, after climbing a thousand metres (three thousand feet) up the winding Jericho Road for about twenty five kilometres (sixteen miles). The great crowd would be of pilgrims flocking to Jerusalem, many from Galilee, and many of whom had attached themselves to Jesus’ party because of their respect and love for Jesus. Like many today they followed Him in a desultory but generally benevolent way, in contrast with those who were against Him, but they were not genuine followers in the fullest sense (compare Joh 2:23-25).

Fuente: Commentary Series on the Bible by Peter Pett

Among The Pilgrims On The Jericho Road Leading To Jerusalem Blind Men Declare Him To Be The Son Of David Preparatory To His Triumphal Entry (20:29-34).

As we have already seen, Matthew’s Gospel opened with an emphasis on the fact that Jesus was the Son of David (Mat 1:1; Mat 1:17; Mat 1:20), and He was depicted as coming as ‘the King of the Jews’ (Mat 2:2), and in the first two chapters the prophet on whom Matthew focused by name was Jeremiah (Mat 2:17), (all other citations were anonymous), for it was from a background of gloom and judgment that He would come. But then from Mat 3:2 onwards the focus turns on Isaiah, the prophet of deliverance. All named citations from this point to chapter 13 are from Isaiah (Mat 3:3; Mat 4:14; Mat 8:17; Mat 12:17; Mat 13:14), and the coming King becomes also the Servant of Isaiah (Mat 3:17; Mat 8:17; Mat 12:17). It is indeed mainly as the Servant that He now ministers among His people, although it is also made clear that He is the Son (consider Mat 3:17; Mat 11:27; Mat 14:33; Mat 16:16; Mat 17:26 and all references to ‘My Father’) and His kingship is never far out of sight. But from this point on the main focus is decidedly turned back on Him as the King, and the Son of David (repeated twice and see Mat 21:9; Mat 21:15), although it is as the King Who has to suffer, and there are continuing indications of the Servant (Mat 26:28; Mat 27:57; and see Isa 50:3-8; Isaiah 53). Once again, however, the only prophet emphasised by name will be Jeremiah (Mat 27:9), note the similar distinctive wording to Mat 2:17) the prophet of bad tidings prior to final hope. All that Jesus had come to do in the beginning is coming to fulfilment.

We note in this story that follows that two blind men have their eyes opened, in contrast with the fact that Israel’s eyes are not opened (Mat 13:15), and they thus see Jesus as the Son of David. It is a call to all to open their eyes in the light of what will follow (there is a further emphasis on the blind seeing in Mat 21:14). Perhaps there was also a hint here that this opening of the eyes was also needed by the two ‘blind’ disciples just described in Mat 20:20-23. They too were still partly muddling along in the dark.

One further thought we would add here. Blind men were a regular feature of Palestine at this time, and they were to be found begging wherever men went. Furthermore the Jericho Road at Passover time would have its fair share of blind beggars, and we need not doubt that many of them, aware of the special activity when Jesus was passing, would enquire as to what was happening. And when they heard that it was the great healing prophet who was widely reputed to be connected with Solomon, the son of David, they would naturally cry to Him for healing as ‘the Son of David’. Thus there may well have been a number of blind men healed that day.

This connection of the title ‘Son of David’ with Solomon (see introduction on the Titles of Jesus) may well explain why Jesus never tries to dampen down its use, as He does the title Messiah. It did not have the same overtones as ‘the Messiah’ even though also used of him. It was a title regularly found on the lips of those who sought healing and deliverance, for Solomon’s remedies were famous. Thus this scene may in fact have been repeated a number of times in the course of that day. It may be remarkable to us, but the disciples no doubt witnessed such scenes again and again, and the people who genuinely followed Jesus probably included among them their fair share of blind men who had been healed. Thus strictly speaking there is no reason why this should not have been a different healing from those mentioned in Mark and Luke, although performed around the same time. If Matthew was present at this healing Mark’s words may well have brought this particular event into his mind whether or not it was the same as Mark’s (as remembered by Peter). Indeed a hundred such healings which occurred over Jesus’ ministry could probably have been described in the same or similar words (compare Mat 9:27-31).

For this healing is not described here because it was a particularly remarkable healing, but because it illustrated a point that the evangelists wanted to bring out, that while the Jerusalem that awaited Jesus was blind, those who were open to Jesus’ words, especially the humble and needy, would see. (Compare Mat 21:14 and Mark’s clear use of the story of a blind man to illustrate the gradual opening of the disciples’ eyes in Mar 8:22-26).

Analysis.

a As they went out from Jericho, a great crowd followed Him (Mat 20:29).

b And behold, two blind men sitting by the way side, when they heard that Jesus was passing by, cried out, saying, “Lord, have mercy on us, you son of David” (Mat 20:30).

c And the crowd rebuked them, that they should hold their peace (Mat 20:31 a).

d But they cried out the more, saying, “Lord, have mercy on us, you son of David” (Mat 20:31 b).

c And Jesus stood still, and called them, and said, “What do you wish that I should do to you?” (Mat 20:32).

b They say to Him, “Lord, that our eyes may be opened” (Mat 20:33).

a And Jesus, being moved with compassion, touched their eyes, and immediately they received their sight, and followed Him (Mat 20:34).

Note that in ‘a’ the great crowd followed Him, and in the parallel those who had had their eyes opened followed Him more fully. In ‘b’ the blind men cry for mercy, and in the parallel declare that what they want is for their eyes to be opened. In ‘c’ the crowd call on them to be quiet, and in the parallel Jesus calls on them to speak. Centrally in ‘d’ their cry is that the Son of David will open their eyes.

Fuente: Commentary Series on the Bible by Peter Pett

Healing of Two Blind following Jesus ( Mar 10:46-52 , Luk 18:35-43 ) Mat 20:29-34 records the account of Jesus healing of two blind men along His journey to Jerusalem. Just as the children come and receive favor from Jesus based upon nothing they have to offer but themselves, so do the two blind men come to Jesus with nothing to offer in their request for healing but a dependence upon God’s grace. In response to being healed, they offer themselves in sincere devotion by following Jesus.

In contrast to the utter dependency of the two blind men upon God’s favor, the previous passage records how the mother of James and John made a request to Jesus based upon her belief that they had earned a reward and deserved favor from God. While the two blind men became recipient of God’s grace, the mother heard Jesus deny her request when He explained that only the Father determines how to bestow His grace when He disperses eternal rewards.

Both Mat 19:13-15; Mat 20:29-34 have opponents rebuking either the children or the two blind men for approaching Jesus to receive from Him based upon God’s grace rather than works. The disciples rebuked the children, and the multitudes rebuked the two blind men because they did not believe the blind qualified as recipients of God’s grace. However, the conditions for receiving an answered prayer was their faith in God, and nothing else, as Jesus is able to say, “And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.” Thus, these two blind men qualified before Jesus because they believed in Him, and they petitioned Him; and He answered their prayers.

Comparison of Parallel Passages in the Gospels – The parallel accounts found in Mark and Luke only mention one blind man whom Mark identified by the name of Bartimaeus.

The Healing of Two Blind Men – It takes no faith to say that God is able to heal. We all know that God is able to do anything. The fallen angels know that God is able; for they know His power. However, it takes faith to say, “He will.” God reveals His omnipotent power when He says that He is able; but He reveals His love when He says, “I will.” The two blind men believed in God’s power, knowing that Jesus was able; but they did not know His love until Jesus said, “I will.”

Mat 20:29 And as they departed from Jericho, a great multitude followed him.

Mat 20:29 Comments The opening participial phrase in Mat 20:29 denotes a change in time and place in Jesus’ public ministry, a grammatical structure used often by Matthew to develop movement in the narrative plot. Jesus has been moving towards Jerusalem (Mat 20:17), and now He departs Jericho as He approaches Jerusalem from the East (Mat 20:29).

Mat 20:30 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.

Mat 20:30 Comments The good news of Jesus Christ healing the sick and causing the blind to see had echoed throughout the land of Palestine. These two blind men had probably heard that Jesus was finally passing this way after months and perhaps years of anticipating His presence near their home. They may have travelled miles to get near Him. As they sat by the side of the road that day, they waited, perhaps hours, anxious for His arrival. As the noise of the people increased, they listened intently for any indication that Jesus was near. The minute they heard that Jesus was passing by them, they both jumped up as quickly as possible and began to shout.

Mat 20:31 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.

Mat 20:31 Comments – No one was able to stop these two blind men from shouting as loud as they could shout. They had invested too much time and effort for this moment. As they hear each other shouting, they encouraged themselves to shout even louder. Now was not the time to be quiet, but to make as much noise as possible.

Just as James and John faced the opposition of the other ten disciples when they petitioned Jesus for exaltation in the Kingdom of Heaven (Mat 20:24), so do these two blind men face the opposition of the multitudes when making their requests to Jesus. The multitudes did not believe that these two blind men were qualified to ask and receive from God. We must understand that prayers can be hindered by opposition, but we must press in and be determined to receive from God. Such determination is an indication of our faith in Him.

Mat 20:32 And Jesus stood still, and called them, and said, What will ye that I shall do unto you?

Mat 20:32 Comments In Mat 20:21; Mat 20:32 Jesus hears the cries of the two blind men. In other words, He heard their faith. Faith in God is the element that moves God to respond to prayer. Jesus stops and asks the two blind men addressing Him to make their request. Before He asked, He knew their needs. Jesus wanted them to make a confession of faith through their petition. Jesus then met them at their point of faith by restoring their sight.

While the mother’s request was more involved and would take years and even a lifetime to be answered, the two blind men immediately found God’s grace and healing because it was freely provided in the atonement of Christ. While the mother based her request upon the good works of her two sons James and John as Jesus’ close inner circle of disciples, the two blind men had nothing to offer Jesus except their devotion to follow Him after being healed.

Mat 20:33 They say unto him, Lord, that our eyes may be opened.

Mat 20:33 Comments Jesus needed these two men to confess their requests before Him so that He could meet them at their point of faith. They believed that Jesus could heal their blindness, so they made this request known to Him.

Mat 20:34 So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.

Mat 20:34 Comments Jesus touched those who needed healing as a means of imparting the power of the Holy Spirit to heal. Jesus appeared to Kenneth Hagin and gave him a special healing anointing by touching the palms of his hands with Jesus’ finger. Kenneth Hagin says that when he laid hands upon someone, he could feel the anointing flow through him and into the individual if the person believed. If the person was doubting, then the anointing would not flow. [512] These two blind men had a measure of faith to believe that when Jesus touched them, they would be healed.

[512] Kenneth Hagin, A Commonsense Guide to Fasting (Tulsa, Oklahoma: Faith Library Publications, c1981, 1994), 21-2; Kenneth Hagin, I Believe In Visions (Tulsa, Oklahoma: Faith Library Publications, c1984, 1986), 53-4, 57.

Fuente: Everett’s Study Notes on the Holy Scriptures

Healing of Two Blind Men. Mat 20:29-34

The cry:

v. 29. And as they departed from Jericho, a great multitude followed Him.

v. 30. And, behold, two blind men sitting by the wayside, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, Thou Son of David.

v. 31. 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.

Jesus did not go to Jerusalem by the direct route, but by way of Jericho, thus gaining opportunity for further works of saving grace and for this double miracle. For Matthew here combines the recital of two healings in one brief account. Jesus undoubtedly entered and left the city by the same gate, that toward the east. When He entered, there was a blind man sitting near the gate, Luk 18:35-43. And the miracle performed in this case became known during the stay of Jesus and so encouraged blind Bartimaeus, Mar 10:46-52, that he pleaded for sight in the same words which had proved so potent in the case of his fellow-sufferer. Attracted by the conversion of Zacchaeus and by the teaching of Jesus in the city, a great multitude followed after Him. And in either case, the tumult and the shouting of the passing crowd informed the blind beggar of the passing of the Lord. Their plea is that of the right, of the saving knowledge of the Savior. They recognized and confessed Him as the Son of David, as the promised Messiah, who, in His mercy, could cure them. Mercy only they pleaded for, they felt their unworthiness because of their sin, they realized the necessity of pleading for mercy in the presence of Him who was so infinitely above them. After the manner usually followed in such cases, many of the crowd harshly bade them keep their peace, helpless cripples being regarded as a nuisance and treated accordingly, with heartless severity. But they redoubled their energy in sending forth their cry for mercy and help.

Fuente: The Popular Commentary on the Bible by Kretzmann

Mat 20:29. And as they departed, &c. St. Luke says, that the blind man was cured as our Lord drew nigh to Jericho, Luk 18:35 and before he passed through the town, ch. Mat 19:1. The other Evangelists say, the miracle was performed as he departed from Jericho. But their accounts may be reconciled three different ways: First, Jesus arriving about mid-day entered Jericho, and having visited his acquaintance, or done any thing else that he had to do, returned in the evening by the gate through which he had gone in. As he was coming out, he passed by the beggars, and cured them. The next day he entered into and passed through Jericho in his way to Jerusalem. There is nothing improbable in this solution; for if our Lord was a night in that part of the country, he might spend it in some of the neighbouring villages, rather than in the city, where he had many enemies.It may be objected, that St. Luke seems to say the miracle was performed as Jesus went towards Jericho, not as he was coming away, ; but if the opinion of Grotius, Le Clerc, and others, may be relied upon, the phrase , stands here for , while he was near Jericho. The second solution is as follows: the blind man, of whom St. Luke speaks, may have cried for a cure as Jesus went into Jericho about noon, though he did not obtain it then. The multitude rebuked him, and Jesus passed without giving him any answer, intending to make the miracle more illustrious. Towards evening, therefore, as he was returning, the blind beggar, who had cried after him in the morning, being joined by a companion in the sameunhappy condition with himself, renewed his suit, beseeching the Son of David to have mercy on them. The multitude, as before, rebuked them for makingsuch a noise; but the season of the miracle being come, Jesus stood still, called them to him and cured them: it may be objected, that St. Luke makes no distinction between the beggar’s calling to Christ in the morning, and the cure performed in the evening as he came out, but connects the two events, as if they had happened in immediate succession.The answer is, there areseveral undeniable examples of this kind of connection to be found in the Sacred History, particularly in St. Luke’s Gospel, Luk 23:25-26; Luk 24:4, &c. The third solution of the difficulty is this: Jericho, having been a flourishing city before the Israelites entered Canaan, must, in the course of so many ages, have undergone various changes from war and other accidents; we may therefore suppose that it consisted of an old and a new town, situated at a little distance from each other. On this supposition, the beggars sitting on the road between the two towns, might be said to have gained their cure either as Jesus departed from the one, or drew nigh to the other, according to the pleasure of the historians. The reader, however, must not look upon this as a mere supposition; for, on examination, he will find clear proof of it in the Sacred History. We are told (Jos 6:24; Jos 6:26.) that after the Israelites had burned Jericho, Joshua, their general, interdicted by a curse the rebuilding of it. His curse struck such terror into the Israelites, that for the space of five hundred years no man attempted to rebuild Jericho, till Hiel the Bethelite, in the days of Ahab, brought it upon himself, by venturing to raise the old city out of her ashes. 1Ki 16:34. But though the old city thus continued in ruins for many ages, there was a town very soon built not far from it, to which they gave its name: for so early as Eglon’s time we read of the city of Palm-trees, Jdg 3:13 a name peculiar to Jericho on account of the fine palm-trees with which it was environed. Deu 34:3. 2Ch 28:15. Besides, we find Jericho, some time after this, expressly mentioned by name, it being the town where David ordered his messengers to abide till their beards, which Hanun king of Moab caused to be shaved, were grown. Wherefore, as there was a Jericho before Hiel rebuilt the ancient town, which Joshua destroyed, it cannot, I think, be doubted, that from Hiel’s days there were two cities of this name, at no great distance from each other; perhaps a mile or so. Besides, Josephus insinuates, that both of them subsistedinhistime;expresslydeclaring,”thatthespringwhich watered the territories of Jericho arose near the old town.” See Bell. Jud. 5:4. Thus therefore we have an easy and perfect reconciliation of the seemingly contradictory accounts which the Evangelists have given of our Lord’s miracle on the blind men in this part of the country. But although there had been no hint in antiquity, directing us to believe there were two cities of the name of Jericho, not far from each other, every reader must acknowledge, that to have supposed this, would have been sufficient to our purpose of reconciling the Evangelists, because there are such towns to be met with in every country; a thing which of itself must have rendered the supposition not only possible, but probable; and I may venture to say, that had two prophane histories related any fact with the disagreeing circumstances found in the Evangelists, the critics would have thought them good reasons for such a supposition, especially if the historians were writers of character, and had been either eye-witnesses of the things which they related, or informed by the eye-witnesses of them. To conclude, this instance may teach us never to despair of finding a proper and full solution of any imagined inconsistency that is to be met with in the Sacred History. The city of Jericho, for greatness and opulence, was inferior to none in Palestine; Jerusalem excepted. It was beautified with a palace for the reception of the governor, if he chose to go thither, with an amphitheatre for public shews, and a hippodrome for horse-races. The city was pleasantly situated, at the foot of that range of hills which bounded the Campus Magnus to the west. The country round was the most fertile spot in Canaan; yielding, besides the necessaries of life in great abundance, the best palms, also excellent honey, and the famed balsam-tree, the most precious production of the earth. The fruitfulness of this region was owing to various causes, and among the rest to a fine spring with which it was watered, and which anciently was sweetened by the prophet Elisha, who blessed the land likewise, by God’s command, with perpetual and extraordinary fruitfulness. 2Ki 2:18-22. The air was exceedingly mild; for when it snowed in the other provinces of Palestine, and was so cold that they were obliged to make use of the warmest clothing, the inhabitants of this place went about clad in linen only. Hence, as Josephus tells us, the territory of Jericho was called , a heavenly country, resembling paradise for beauty and prospect, fertility of soil, and felicity of climate. The fountain which enriched this delightful spot was so large, as to deserve the name of a water or river, (Jos 16:1.) and refreshed a plain of seventy stadia long, and twenty broad; but the excellency of its quality is visible in its effects: for it gladdened the whole tract through which it glided, and made it look like a garden, affording a prospect more agreeable, as the neighbouring country was black and inhospitable. Jericho was a hundred and twenty stadia (that is, fifteen miles) from Jerusalem, almost due east, the country being mountainous; but thence to Jordan, which was at the distance of twenty stadia, or two miles and a half, and towards the Asphaltic lake, the land was flat and barren. See Macknight, and Reland’s Palaest.

Fuente: Commentary on the Holy Bible by Thomas Coke

Mat 20:29 . Comp. Mar 10:46 ff.; Luk 18:35 ff.

. ] The Synoptists make no mention whatever of the visit to Ephraim and the journey to Bethany (mentioned in Joh 11:54 ; Joh 12:1 ); indeed, their narrative (Mat 21:1 f.) positively excludes at least the latter of these. This divergence, and not a mere want of precision, should be fairly acknowledged (comp. note on Mat 21:1 ), and not explained away by means of ingenious conjectures (Paulus, Schleiermacher, Neander, comp. also Sieffert, who suppose that Jesus may have entered Bethany along with the rest of the pilgrims in the evening, and may have left it again next morning or the morning after; see, on the other hand, on Joh 12:17 f., note). A further discrepancy is to be found in the fact that Luke represents the healing as having taken place ., and that Mark and Luke mention only one blind man, although the first mentioned divergence has been turned to account in the way of supporting the hypothesis that Matthew has blended together two distinct cases of healing, one of which is supposed to have taken place when Jesus was entering the town, the other when He was leaving it (Theophylact, Neander, Wieseler, Ebrard, Krafft). The difficulty connected with the mention of two men is not removed by a supposed reminiscence of Mat 9:27 ff. (Strauss), nor explained by supposing that the blind man of Bethsaida, Mar 8:22 , may have been included (Holtzmann, Volkmar); but it proves that, in point of authenticity, Matthew’s account compares unfavourably with the characteristic narrative of Mark, which bears traces of being the original account of what took place. Comp. note on Mat 8:28 ff.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

THIRD SECTION
THE WRETCHED KEPT BACK FROM THE LORD, THE KING OF MERCY

Mat 20:29-34.

(Mar 10:46-52; Luk 18:35-43; Luk 19:1-10.)

29And as they departed from [were going out of]25 Jericho, a great multitude followed him. 30And, behold, two blind men sitting by the way side, when they heard that Jesus passed by [was passing by, ], cried out, saying, Have mercy on us, O Lord, thou Son of David [Lord, have mercy on us, Son of David].26 31And the multitude rebuked them, because [that, ] they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, thou Son of David [Lord, have mercy on us, Son of David].2 32And Jesus stood still, and called them, and said, What will ye that I shall do 33, unto [for] you? They say unto him, Lord, that our eyes may be opened. 34So Jesus had compassion on them, and touched [Then Jesus, moved with compassion, touched, [ . ] their eyes: and immediately their eyes [they]27 received sight, and they followed him.

EXEGETICAL AND CRITICAL

Chronology.According to Joh 12:1, Jesus came to Bethany six days before the Passover. As the feast fell upon the 15th of Nisan, or began on the evening of the 14th, this note of time takes us back to the 9th of Nisan. The day of the crucifixion was the 15th;28 and therefore the 9th was the Sabbath previous. The Jewish customs at the feast throw much light upon all these events. On Friday, the 8th of Nisan, in the year 783 from the foundation of Rome, or in the year 30 of our common reckoning (Wieseler, in his Chronol. Synopse, p. 176, shows that the first day of the Passover fell on a Friday in that year), Jesus went, with His disciples and some friends, from Ephraim to Jericho. Here He remained in the house of Zacchus. Thus the procession set out too late to reach Jerusalem before sunset, that is, before the Sabbath. He therefore tarried, for the quiet observance of the festive day, in the customary tents near the Mount of Olives. Whether He spent the night in these tents, or in Bethany, cannot be decided,at any rate, John dates from the next day; for on the evening of the next day, probably when the Sabbath was ended, that feast was prepared for Him in the house of Simon the leper, at which Martha served and Mary anointed Him, and to which many friends from Jerusalem had come to salute Him. On the following Sunday, early in the morning, the festal company set out from Bethany and from the tents, and assumed the form of a triumphant procession. After considering all these points, it will appear only an inexactness, and by no means a discrepancy, in the first three Evangelists to conduct the procession without any break from Jericho to Jerusalem, and to insert the anointing afterward: Mat 26:6; Mar 14:3. They had a definite motive for the transposition of this supplementary narrative of the anointing. It was their purpose to show how the idea of the betrayal ripened in the soul of Judas through the effect produced by the anointing; and also to connect the history of the anointing with the indication of the traitor at the Paschal feast. At the same time, they would bring the anointing as near as possible to the Supper, on account of its internal prophetical relation to that holy ordinance.

Mat 20:29. And as they were going out of Jericho.Luke records the delay in Jericho, and the Lords stay in the house of Zacchus, Mat 19:1; as also, the parable of the ten servants and the ten pounds, which was connected therewith. Jericho, , ,; variously written in the Greek also. According to the first form, it signified the fragrant city; according to the second, the city of the moon. The former, however, is the more probable derivation. It lay not far from the Jordan (60 stadia, or two hours), and was separated from Jerusalem by a waste and wretched wilderness.29 It was in the tribe of Benjamin, on the borders of Ephraim. The district was a blooming oasis in the midst of an extended sandy plain, watered and fruitful, rich in palms, roses, and balsam: hence probably the name (from , scent, odor). It is true that the poisonous serpent was not wanting in this paradise also. The city was built by the Canaanites, and taken and destroyed by Joshua (Jos 6:26). At a later date it was built again and fortified, and became the seat of a school of the prophets. Herod the Great beautified it, and at this time it was one of the most pleasant places in the land. The balsam trade required that a chief publican should be there; and it was also inhabited by priests and Levites. In the twelfth century scarcely a vestige of the place remained; there is now a wretched village, Richa or Ericha, with about 200 inhabitants. Robinson, however, locates the old Jericho in the neighborhood of the fountain of Elisha [two miles north-west of Richa]. The palms have all vanished, and the climate is hot and unhealthy. [Robinson: Only a single palm-tree now remains of the City of Palms.P. S.]

Mat 20:30. Two blind men sitting by the way side.Here occurs one of the most marked of the apparent discrepancies of the Gospels. According to Matthew, Jesus healed two blind men on departing; according to Mark, one blind man on departing; according to Luke, one blind man on entering the city. The older Harmonists assumed that there were two miracles: that one blind man was healed at the entrance, and two at the departure, of Christ; and that Mark gave prominence to Bartimus as the better known of the two persons. Ebrard thinks that Matthew combined the two accounts of Mark and Luke, and placed them in the departure from the city. (So also Wieseler.) It may simplify the matter, if we consider that Jesus did not enter Jericho by the Jordan gate from Pera, but came from Ephraim; and therefore, probably, made His exit by the same gate through which He entered. The blind man cried out upon Jesus, was threatened and restrained; he cried louder, and Jesus then regarded and healed him. But the Lord might have kept the blind man waiting till His return, to test him; and thus the Evangelists record the same event,the one, however, connecting it with the entrance, the other with the exit.30 Further, it is not difficult to suppose that in the interval another blind man joined company with the first, Bartimus; and that both encouraged each other in the louder cry.

Mat 20:31. That [not: because] they should hold their peace.This is a feature of the narrative that could not have been invented. It marks the feeling of the great festal procession, which was disposed to regard the cry of these wretched blind men, at such an hour, as an impertinent interruption. It was as if a multitude of courtiers should strive to keep the interruption of misery from throwing a discordant element into a royal feast. Hence the tone is characteristically changed, when Jesus stood still, and commanded the blind to be brought to Him; it is now:Be of good courage, rise; He calleth thee: Mar 10:49.

Mat 20:32. And Jesus stood still.At the cry, Lord, Son of David; which was, according to Luke, on His festal departure from Jericho at the head of the people. This also shows evidently that that great crisis of the Lords life was come to which we have already made allusion. He suffers Himself now to be publicly appealed to as the Messiah, in the presence of all the people, which He had never done before: compare Mat 9:27. The time for His acceptance of, and sympathy with, the Messianic hope of His people had now arrived.

DOCTRINAL AND ETHICAL

1. Joshua proceeded from Jericho to the conquest of the promised landwithout, however, entirely effecting it. From Jericho, the city of palms, the Messianic procession set out; and it ended with His being delivered over to the Gentiles. But in a higher sense, the conquest of the promised inheritance with the sword of the Spirit was now decided.
2. The history of the blind man at Jericho symbolical of the endeavors of the great in Gods kingdom to interpose between Christs throne and the wretched.
[3. John J. Owen: This miracle of healing the blind men has often been employed to illustrate the spiritual blindness of men, the earnestness with which they must apply to Christ (who, by His Spirit, is always passing by) for His healing mercies, and the readiness of the Saviour, on any such application made in penitence and faith, to put forth His healing power. Thousands have read this simple and touching story as a truthful history of their own spiritual blindness, and its removal through the abounding grace of Jesus Christ.P. S.]

HOMILETICAL AND PRACTICAL

The procession of the Lord from Jericho to Jerusalem the great turning-point in His life. 1. What it signifiedthe Lords acceptance of His peoples Messianic hopes; He suffered Himself to be publicly heralded as the Messiah. 2. How the Lords friends regarded itas a coronation procession, which no cry of misery should disturb. 3. How Christ Himself treated itas a journey of redemption for believers.The difference between a legal procession, and the journey of Christ led by the Spirit: the one would fanatically prevent disturbance by anything in the way; the other makes every seeming interruption augment its festal character, Act 2:13.The difference between a worship which repels the wretched, and that which attracts them.The coronation journey of Christ is glorified by every seeming interruption.The Holy King and His unholy courtiers.Christ, even through the multitude of noises, detects the individual cry of the petitioner.What will ye that I should do unto you? Christs kingly word to the mendicant blind.He whose eyes are opened by Christ, lifts them first upon His regal procession.They who receive their sight from Christ follow Him in the way.The fellowship of misery: two blind men, ten lepers; and so throughout the evangelical narrative.The Church is a fellowship both of the needy and the saved.The gift of the eve: 1. It is the revelation of the soul to the world; 2. the revelation of the world to the soul; 3. the symbol of the inner light of knowledge; 4. of the illumination from above.The true procession of Christ a swelling stream of the grateful saved.The wilderness of Jericho changed into a figure of Christs work in the world: 1. Once a corner of robbers and murderers, now enlivened by the cry of salvation; 2. once the scene of Christs temptation, now the scene of His glorification.How and wherefore the Lord permitted the joyful acclamation of His people before His sufferings.The self-renunciation in which the Lord, with the presentiment of His cross upon Him, surrenders Himself to the joy of His disciples: they did not understand the whole issue, which He clearly foresaw; they erred concerning the nearest issue; but in a higher sense they were right, inasmuch as the final issue could be no other than His glorious reign.

Starke:They who are one in misery should unite their prayer.The loss of physical sight is to man a great distress; but he is not so much troubled about his souls blindness.Zeisius: We must not be hindered in our prayers by the devil or the world, by flesh and blood.Cramer: Turn not away your eyes and ears from the cry of the wretched.Christ is much more willing to help than we to ask Him.The following of Christ is the best gratitude.

Rieger:He who easily yields his point to threats, is for the most part without the strong urgency of a true heart.Happy he whom nothing restrains in his faith and believing cry.

Footnotes:

[With this chapter closes Mr. Edersheims translation in the Edinb. edition. The remaining chapters of the Commentary on St. Matthew were translated by the Rev. W. B. Pope (or some inferior assistants), as we learn from a note on the back of the title-page to vol. 2P. S.]

[25] Mat 20:29.[The strict rendering of . In Mar 10:46 the E. V. has: As he went out of Jericho. Luke says (Mat 18:35): As he was come nigh unto Jericho On this chronological discrepancy between Matthew and Luke, see the Exeg. Notes on Mat 20:30.P. S.]

[26] Mat 20:30.[Text. rec: , , . But the best authorities read: , , , Lord, have mercy on us, Son of David. Cod. Sinait. reads in Mat 20:30 : ., and in Mat 20:31 : .P. S.]

[27] Mat 20:34.The words: (their eyes) after are wanting in Codd. B., D., L., Z., [and Cod. Sinait. which generally agrees with the Codd. just named], and in the Latin Vulgate. They are omitted by Lachmann and Tischendorf [not in the large ed. of 1859, where the words are retained. Alford omits them, but in his apparatus he neglects to notice the difference of reading.P. S.]

[28][According to others, the 14th of Nisan. See Introduction to Matthew 26 below.P. S.]

[29][We have here corrected the original, which makes evidently a mistake (faithfully copied, as usual, in the Edinb. trsl.), by stating the distance of Jericho from Jerusulem (instead of from Jordan) to be two hours. According to Winer, Bibl. Realwrterbuch. i. p. 543 (3d ed.), and Robinson Palestine, vol. i. p. 565, Jericho was 60 stadia west from the river Jordan, and 150 stadia east from Jerusalem; according to other statements, 5 English miles from the Jordan, and 18 or 20 miles east-north-east of Jerusalem. The difference arises in part from the uncertainty of the site of ancient Jericho. The road from Jericho to Jerusalem is exceedingly difficult and dangerous, ascending through narrow and rocky passes amid ravines and precipices, and infested by robbers, as in the time of the good Samaritan (Luk 10:30-34).P. S.]

[30][Similarly Wordsworth, who assumes that the blind man was not healed till the next day, and that Luke in his account anticipated the result by a prolepsis not uncommon in Scripture. He adds the remark that the frequent practice of anticipation and recapitulation agrees with the divine author of the Bible, to whom all time is present at once. Rabbi Jarchi, in Genesis 6, applies to the Bible what is said of God: Non est prius, aut posterius, in Scriptura.P. S.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

“And as they departed from Jericho, a great multitude followed him. (30) 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. (31) 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. (32) And Jesus stood still, and called them, and said, What will ye that I shall do unto you? (33) They say unto him, Lord, that our eyes may be opened. (34) So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.”

There is no doubt, but that the miracle Jesus wrought on those men is the same which Mark takes notice of Mar 10:46 , and Luk 18:35 : although both those Evangelists mention but of one blind man, while here Matthew speaks of two. But there is no contradiction in the history. It is the fact of the miracle itself, each writer had in view, and not the very circumstances of each. Many very precious instructions arise out of it, which I pray God the Holy Ghost to bring home to the heart of his people. The grace of Jesus in the act; the proof he thereby gave of his Messiahship. Isa 35:5 . The place where it was wrought, near Jericho, the cursed city. Jos 6:26 ; 1Ki 16:34 . Jesus bestows blessings; himself becoming a curse for his people, that they might be made the righteousness of God in him. 2Co 5:21 . The sovereign act of Jesus, in the freeness and fulness of his mercy, as a testimony of his Godhead; for on the supposition of an eyeless socket, it is not simply giving sight to the blind but anew creation. And who but God himself can do this? The conduct of those blind, also hold forth many sweet instructions. They were in the highway begging. It is good to be found in the highway of ordinances, where Jesus passeth by. The cry of those men under a sense of their misery, and Jesus’ power afford great lessons to teach men how to pray, and not to faint. But who taught them that Jesus was the Son of David; that is the Messiah which should come? Who indeed, but he to whom they came could lead them to himself? Observe also, how earnest, how clamorous they were; and how they held on, spite of the unkind multitude who rebuked them. Oh! how earnest ought we to be, when we ask Jesus is the light of the soul. And if men revile, or would stifle our cries, may the Lord give us grace to be the more importunate; have mercy on us, O Lord, thou Son; of David! And do thou blessed Master and Lord, give the grace to thy children, both to be sensible of our spiritual blindness; and to be as earnest in the cry of the soul for deliverance from it: and may that grace of thine in our hearts be more powerful to lead to thee, than all the world, or sin, or unbelief, to keep from thee. But may all thy redeemed, though blinded by sin, be so taught by grace, that they may besiege thy throne night and day, until the Lord hath heard and answered prayer; and then follow thee in the regeneration, beholding with open face, as in a glass, the glory of the Lord, and be changed into the same image, from glory to glory, even as by the spirit of the Lord. 2Co 3:18 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

BARTIMEUS HEALED; ZACCHEUS SAVED; AND THE PARABLE OF THE POUNDS

Harmony, pages 137-139 and Mat 20:29-34 ; Mar 10:46-52 ; Luk 18:35-19:28 .

This section commences on page 137 of the Harmony. There are just seven things that I want to say about this miracle of the healing of Bartimeus:

1. This record has always given Bartimeus a lively place in the memory of each student of the Bible. The story takes hold of the imagination.

2. While our Lord healed a great many blind people, our Gospels specialize but three instances in the following order: (1) The healing of the blind man in Bethsaida recorded by Mark alone (Mar 8:22-26 ), found on page 89 of the Harmony; (2) the healing of the man born blind at Jerusalem as recorded in Joh 9 , and found in the Harmony, page 108; and (3) this lesson on page 137 of the Harmony, recorded by Matthew, Mark, and Luke. And it is one of the greatest proofs of the inspiration of the Bible that when we take the three accounts and put them together in the form of a Harmony, a definite plan is just as evident in the combined narrative of the case as in the gradations of the single narratives. The same characteristic appears in the three restorations to life: (1) of the daughter of Jairus, (2) of the son of the widow of Nain, and (3) of Lazarus. So with other miracles; the combined narratives are graded in every case. Therefore in studying this miracle of the healing of blindness we must compare the first instance recorded, the one in Bethsaida, with the second instance recorded, the one in Joh 9 , and this last instance, and we will be enabled by the comparison to notice the distinguishing features of the three miracles, which are very remarkable. I have more than once recommended Trench’s book on miracles. If we take his book and carefully read in connection and in order these three instances of the healing of the blind, then Broadus on this last one in his commentary on Matthew, and Hovey on the one in John, we learn how to gather and correlate homiletic materials for a great sermon on Christ’s healing the blind. The books of Broadus and Hovey belong to “The American Commentary.”

3. The textual difficulties of this last case call for some explanation. These difficulties appear as follows: Matthew says, “Behold, two blind men sitting by the wayside;” Mark and Luke give just one, and give the surname. Matthew says, “And as they went out from Jericho,” and Luke says, “As he drew nigh unto Jericho.” There is no trouble at all about the first difficulty, that is, Matthew mentions that there were two and the others confine what they say to the principal one; there is no contradiction. In other words the histories of Mark and Luke do not contradict the statement by Matthew that there were two, unless they had said, “only one.”

4. In the other difficulty, Matthew and Mark saying it occurred as they went out from Jericho, and Luke saying that it was as they drew nigh to Jericho, and Luke saying that it was as they drew nigh to Jericho, there seems to be a plain contradiction of Scripture. The footnote in the Harmony gives the best explanation. It is clearly stated in that footnote and it is much more elaborated in the commentary on the passage by Dr. Broadus. The point is just this: The old Jericho was abandoned for a long time after the curse that was put upon it when the Israelites first entered into the land, but it was afterward partially rebuilt. Herod, the king living when Christ was born, built a new Jericho, and if we simply understand that Luke is referring to the new Jericho, and Matthew and Mark to the old Jericho, we have the explanation.

5. This beggar, or these two beggars, both ascribe to Jesus a messianic title: “Thou son of David.” It was the peculiar characteristic of the Messiah when he came that he was to be the son of David sit on David’s throne and that is why in the genealogies Matthew traces the descent of Jesus from David legally through Joseph, and Luke really through Mary, his mother. It had to be proved that he belonged to the royal family of David. Now these men ascribe that messianic title to him.

6. The next thing which I wish to explain is in Mat 20:31 of Matthew’s account: “And the multitude rebuked them, that they should hold their peace.” The source, or ground, of that rebuke, has been explained in two ways, and the latter way is the more probable. The first is that the Pharisees in that multitude rebuked these suppliants for ascribing the messianic title to Jesus of Nazareth. It is more probable that the disciples did the rebuking because they did not like for Jesus to be constantly obtruded upon by the persistence of these beggars. In like manner, on an earlier occasion, they rebuked the persistence of the Syrophoenician woman: “Why trouble ye the Master?” And again they rebuked the bringing to him of little children that he might put his hands on them, bless them, and pray for them.

One of the strongest proofs of the divinity of Jesus Christ was his approachableness by all men at all times. He would not allow himself to be hedged against the approach of people to him who needed help.

A rich man like Mr. Rockefeller surrounds himself with guards and with clerks, so that it is impossible for anybody to have an interview with him unless he first designates his wish to have an interview, and the reason is that he hasn’t time, and that it isn’t possible for him to receive and hear everybody who desires to come and see him) especially when they want help, but Christ faces the whole world and says, “Come unto me, all ye that labor and are heavy laden, and I will give you rest,” and whether it was a Syrophoenician woman, or parents bringing little children, or blind beggars by the wayside, he would not have their approach or progress to him barred.

7. The last thing to which I wish to call attention in that miracle can be put forth in the form of a question. What thrilling song was based on a passage in this miracle? ZACCHEUS SAVED

Now, on the next section (p. 138 Luk 19:1-28 ), I wish to say a few things about the case of Zaccheus. Zaccheus, like Bartimeus, strikes the imagination. In my childhood I heard a plantation Negro sing: Little Zaccheus climbed a tree, The Lord and Master for to ace.

I don’t remember the rest of the song, but it illustrates the hold of the Zaccheus story on the popular imagination. It suggests also a very valuable lesson, correcting the impression that only giants in body and strength can become masters in mind and knowledge. Big men physically are apt to look down somewhat, not only in body, but spiritually and mentally, upon men of low stature. I recall the poem in the old school book, McGuffey’s Third Reader: How big was Alexander, Pa, That people called him great? Was he so tall, like some steeple high, That while his feet were on the ground His hands could touch the sky?

We recall such men in this country as Alexander Stephens, and Stephen Arnold Douglas, the little giant, and many others of small stature who attained to great distinction. The great William of the house of Orange, the Duke of Luxemburg, General Roberts, a great British general, the Duke of Wellington, and even Louis XIV, were small men. I say that for the comfort of any one who is unable to measure up high physically as he may wish he could.

Here I ask a question: When Zaccheus says, “Behold, Lord, the half of my goods I give to the poor; and if I have wrongfully exacted aught of any man, I restore fourfold,” does that language express what had been his habit before this date, or does it express a purpose of what he will do since he has met Jesus? Does Zaccheus say that from the viewpoint of a man converted that day and expressive of what he intended to do in the future, or does he designate what had been his habit to justify himself of the censure upon him by the Pharisees? They said, “Here is a sinner and Jesus of Nazareth is going to abide with a sinner.” Now does Zaccheus reply, “However great a sinner I may have been, hereafter I intend to give half of my goods to the poor, and if I have wronged any man, to restore to him fourfold?” Or, “Though they call me a sinner, yet by my deeds have I proved that I am saved?”

The third observation on the case of Zaccheus is the expression, “Today is salvation come to this house.” I remember once when the president of Baylor University, in the long ago, took a number of the boys out to hear an Episcopal preacher. The Episcopal preacher took the position that there was no such thing as instantaneous conversion, intending to criticize the Methodists and Baptists upon that point that conversion was the result merely of a long previous education. As we were walking away from the church Dr. Burleson says, “What about the case of Zaccheus? He was a sinner, and a lost sinner, when he climbed that tree. He was a saved man when he came down from the tree, for our Lord said, ‘To-day is salvation come to this house.’ “

I call attention to that fact because a great many preachers preach without directness and without expectation of immediate results. They think that if they will hold a meeting about nine days that on the tenth day they can get the iron so hot somebody will be converted, and they themselves have no faith in anybody being converted early in the meeting.

But great preachers expect immediate results. They are dissatisfied if somebody is not converted every time they preach. They feed their minds on that thought that God has present ability to save any man, and look for conversions. They believe that somebody will be converted that day. They pray that somebody will be converted that day:

The last thought on the Zaccheus case is what Christ said in the rebuke of the Pharisees: “He also is a son of Abraham.” They counted him, because a publican, an outcast, for the publican was a Jew, who would consent to collect taxes for the Roman government, and they were held as much in abomination by the Jews as the Southern people used to hold a scalawag, i.e., a Southerner who would take office under the oppressor of the people. So “scalawag” would be a pretty good modern translation of “publican.” Jesus says, “He shows that he is the son of Abraham.” “All are not Jews who are Jews outwardly, but only those that are Jews inwardly,” Paul says. Now this man is a Jew inwardly and outwardly; he is a fleshly and spiritual son of Abraham.

THE PARABLE OF THE POUNDS

The case of Zaccheus and what disposition he made of his money, for he was a rich man, suggested a parable. But the two reasons assigned for giving the parable of the pounds are these: “He spake a parable, because he was nigh to Jerusalem, and because they supposed that the kingdom of God was immediately to appear.” Oh, how many times did our Lord warn against the idea that the coming of Christ in his glorious kingdom was immediate! Instead of its being immediate, this nobleman goes away as Jesus went away when he ascended from the dead; went to receive his kingdom and administer it from his throne in heaven; only after a long time will he come back. Let us be clear on that. He will stay there until he has done the things for which he ascended to heaven, and then when he comes back he will come back for reasons of resurrection and judgment. He will make professed Christians give an account of their stewardship. He will punish his enemies and there will not be an interval of time between his coming to reward his people and the punishment of the wicked, which the premillennialists continually affirm, but both will take place on the same occasion. This parable and a number of others make that as clear as the noonday sun. One of the reasons for speaking this parable was because so many of them supposed that this glory kingdom would come immediately. A little later we will take up a parable pretty much on the same line as the parable of the pounds, called the parable of the talents, and the two ought always to be studied together, but there were special reasons for speaking the parable of the pounds, in this connection, and when we get to the parable of the talents I will show the points of distinction between the two. So far as this one goes, two classes of people are in his mind, as here represented in the parable, the going off of the nobleman or prince to receive a kingdom: the first one is the case of those who profess to be his disciples or his people; the second case is that of those who refuse to admit his sovereignty over them, that is, the wicked, the avowedly wicked, those who openly say Jesus Christ is neither my king, nor my ruler, nor my Saviour. It is the object of this parable to show what he does in the case of his servants as he goes off, and what he does in their case when he comes back, and then to show what he does with those citizens who say that he shall not reign over them. In the case of his professed servants they are represented as agents or stewards receiving a certain amount, and here the amount is equal, ten servants each one pound, and he says, “Trade ye herewith till I come.” If we profess to be Christians we acknowledge that we stand toward Christ in the relation of steward, and that what we have is given to us; that we may use it for the glory of God, and that when Jesus returns he will have a reckoning with us on that point; so that a Christian comes into judgment, not on a life and death matter, but he comes into judgment on his fidelity as a Christian. The parable shows that rewards will not be equal. All saved people will not be rewarded alike: they are saved alike, but they are not rewarded alike. The difference in their rewards is based upon the degree of their fidelity. If one man takes one pound and makes ten with it his reward is twice as great as the one who takes one pound and only makes five. That is clear. We often hear the question, “Are there degrees in heaven?” The answer to it is but another question, “Degrees of what?” If we ask, “Are there degrees of salvation?” The answer is, “No.” If we ask, “Are there degrees of rewards?” The answer is, “Yes.” That is evident. The servants are dealt with according to their profession, as church members are held accountable, without stopping to inquire whether they are rightfully church members. One of these servants took his pound and hid it in a napkin, and at the day of judgment he says, “Lord, here is your pound, just as you gave it to me. I rolled it up in a napkin and hid it.” Now to the man Jesus replies, “Thou wicked servant,” wicked because he has done no good with his opportunities, with his talents, with his money, with anything that he has had as a professed Christian. “Therefore,” says the Lord, “take away from that man his pound. What good is it to him? Wrap it up in a rag and stick it in a hole. He doesn’t use it for any good purpose.” As Cromwell said when he entered the British parliament and saw twelve silver images, “Whose are those images?” and the reply was, “They are the twelve apostles in silver.” “Well,” he says, “melt them down and put them into the coin of the realm and let them go about doing good like their name sakes.” An idea is expressed in this paradox, “Unto every one that hath shall be given, but from him that hath not, even that which he hath shall be taken away from him.”

There is an inexorable natural law, that an unused organ goes into bankruptcy and a used organ develops a greater power. An arm carried in a sling and unused for twelve months, loses its muscle power. So nature proves how may be taken away what one hath and to him that hath shall be given. The parable closes, “Howbeit these mine enemies, who would not that I should reign over them, bring hither and slay them before me.” The slaying of the enemies and the rewarding of the servants take place at his coming and not separated by a thousand years of time. As Paul says, he visits his righteous indignation upon his enemies when he appears to be admired in his people. The two are simultaneous.

QUESTIONS

1. What is the impress made by the story of Bartimeus?

2. What three instances of healing the blind specialized by the Gospels and what evidence of inspiration do they give?

3. What are the points of likeness and the points of contrast in these three instances?

4. What authors commended on these instances of Christ’s healing the blind and the special value of a study of them on these miracles?

5. What two textual difficulties here and what is the solution of each?

6. What title did these beggars ascribe to Jesus, what is its meaning and what is the bearing of this on the harmony of the genealogies of Christ?

7. What are the two explanations of Mat 20:31 , which is preferable, and what other examples that illustrate this explanation?

8. What is one of the strongest proofs of the divinity of Christ and how contrasted with modern men of wealth and power?

9. What thrilling modern song is based on a passage in this miracle?

10. How has the incident of Zaccheus impressed the imagination and what is the couplet here given to illustrate?

11. What valuable lesson suggested by the fact that Zaccheus “was little of stature”? Quote the poem to illustrate.

12. Name seven men small in stature but great in mind.

13. What did Zaccheus mean by his saying in Luk 19:8 ?

14. What bearing has this incident on instantaneous conversion and what is the lesson here for the preacher?

15. What is the meaning of Christ’s saying, “He also is a son of Abraham,” and what is Paul’s teaching in point?

16. What parable suggested by the case of Zaccheus and what two reasons assigned for speaking the parable?

17. How does this parable warn against the idea that Christ’s coming in his glorious kingdom was immediate?

18. What other parable ought to be studied in connection with this one?

19. What two classes of people in the mind of Christ when he gave this parable and what is the object of the parable?

20. What do “servants” and “citizens” each represent in this parable?

21 What tremendous responsibility here shown to rest upon the professed servants of Christ and what is the bearings on rewards?

22. Who is represented in this parable by the man who buried his pound?

23. Give the illustration of the twelve apostles in silver.

24. What paradox in this parable and what the explanation?

25. What does this parable teach relative to the second coming of Christ and attendant events?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

29 And as they departed from Jericho, a great multitude followed him.

Ver. 29. And as they departed from Jericho ] Christ cured one blind man as he went into Jericho, Luk 18:35-43 , and two as he went out; for all the haste he had to go to Jerusalem. a Hence such multitudes followed him, to make up his ensuing triumph.

a Tres in his locis ita curatos esse crediderim. Aretius.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

29 34. ] HEALING OF TWO BLIND MEN ON HIS DEPARTURE FROM JERICHO. Mar 10:46-52 .Luk 18:35-43Luk 18:35-43 ; Luk 19:1 , with however some remarkable differences. In the much more detailed account of St. Mark, we have but one blind man, mentioned by name as Bartimus; St. Luke also relates it of only one, and besides says that it was . The only fair account of such differences is, that they existed in the sources from which each Evangelist took his narrative. This later one is easily explained, from the circumstance having happened close to Jericho in two accounts, just on leaving it in the third, on approaching to it: but he must be indeed a slave to the letter , who would stumble at such discrepancies, and not rather see in them the corroborating coincidence of testimonies to the fact itself (see Olshausen, Comment, i. 752). Yet Mr. Greswell (as Theophylact, Neander, and Ebrard, Evangelien-kritik, p. 572) strangely supposes our Lord to have healed one blind man (as in Luke) on entering Jericho , and another (Bartimus, as in Mark) on leaving it , and Matthew to have, ‘with his characteristic brevity in relating miracles,’ combined both these in one . But then what becomes of Matthew’s assertion, .? Can we possibly imagine, that the Evangelist, having both facts before him, could combine them and preface them with what he must know to be false? It is just thus that the Harmonists utterly destroy the credibility of the Scripture narrative. Accumulate upon this the absurd improbabilities involved in two men, under the same circumstances, addressing our Lord in the same words at so very short an interval, and we may be thankful that biblical criticism is at length being emancipated from ‘forcing narratives into accordance.’ See notes on Mark: and a more curious and more recent example of harmonistic ingenuity, in Wordsw.’s note here. It is highly instructive to us, that a Commentator, with the marks of sequence in time given by . and ., should fly for a solution to the Rabbinical canon, “non est prius aut posterius in Scriptura.”

JERICHO, 150 stadia (= 18 rom. miles) N.E. of Jerusalem (Jos. B. J. iv. 8. 3), and 60 (= 7.2 rom. miles) W. from the Jordan (Jos. ibid.), in the tribe of Benjamin ( Jos 18:21 ), near the borders of Ephraim ( Jos 16:7 ). The environs were like an oasis surrounded by high and barren limestone mountains, well watered and fertile, rich in palmtrees (Deu 34:3 ; Jdg 1:16 ; Jdg 3:13 ), roses ( Sir 24:14 ), and balsam (Jos. Antt. iv. 6. 1 a [156] .). After its destruction by Joshua, its rebuilding was prohibited under a curse ( Jos 6:26 ), which was incurred by Hiel the Bethelite in the days of Ahab ( 1Ki 16:34 ): i.e. he fortified it, for it was an inhabited city before (see Jdg 3:13 ; 2Sa 10:5 ). We find it the seat of a school of the prophets, 2Ki 2:4 ff. After the captivity we read of it Ezr 2:34 ; Neh 7:36 ; and in 1Ma 9:50 we read that Jonathan strengthened its fortifications. It was much embellished by Herod the Great, who had a palace there (Jos. Antt. xvi. 5. 2 a [157] .), and at this time was one of the principal cities of Palestine, and the residence of an on account of the balsam trade ( Luk 19:1 ). At present there is on or near the site only a miserable village, Richa or Ericha. Winer, RWB.

[156] alii = some cursive mss.

[157] alii = some cursive mss.

Fuente: Henry Alford’s Greek Testament

Mat 20:29-34 . Blind men (man) at Jericho (Mar 10:46-52 , Luk 18:35-43 ). The harmonistic problems as to the locality of this incident (leaving Jericho, Mt. and Mk.; entering, Lk.) and the number of persons healed (one Mk. and Lk., two Mt.) may be left on one side, as also the modern critical attempts to account for the origin of the discrepancies. Those interested may consult for the former Keil and Nsgen, for the latter Holtz., H.C., and Weiss-Meyer.

Fuente: The Expositors Greek Testament by Robertson

Mat 20:29 . , from Jericho, an important town every way; “the key the ‘ Chiavenna ’ of Palestine to any invader from this quarter” (Stanley, Sinai and Palestine , p. 305; the whole account there given should be read), situated in an oasis in the Judaean desert, caused by streams from the mountains above and springs in the valley; with a flourishing trade and fine buildings, Herod’s palace included; two hours distant from the Jordan; from thence to the summit a steep climb through a rocky ravine, haunt of robbers. , a great crowd going to the feast in Jerusalem.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Mat 20:29-34

29As they were leaving Jericho, a large crowd followed Him. 30And two blind men sitting by the road, hearing that Jesus was passing by, cried out, “Lord, have mercy on us, Son of David!” 31The crowd sternly told them to be quiet, but they cried out all the more, “Lord, Son of David, have mercy on us!” 32And Jesus stopped and called them, and said, “What do you want Me to do for you?” 33They said to Him, “Lord, we want our eyes to be opened.” 34Moved with compassion, Jesus touched their eyes; and immediately they regained their sight and followed Him.

Mat 20:29-34 This was another healing miracle of Jesus that displayed His compassion and power. Again characteristically for Matthew there were two blind men healed (and not only one as in Mar 10:46-52 and Luk 18:35-43).

Mat 20:29 “as they were leaving Jericho” It is interesting that both Matthew and Mark (Mar 10:46-52) place this healing as Jesus left Jericho, while Luke (Mat 18:35-35) places it as He was entering. There was an old Jericho and a new Jericho. It is possible that both accounts are accurate.

“two blind men” The healing of the blind was an OT Messianic sign (cf. Isa 29:18; Isa 35:5; Isa 42:7; Isa 42:16; Isa 42:18). Jesus had compassion on those who others regarded as “throw-away” people (cf. Mat 20:31).

Mat 20:30 “Son of David” See note at Mat 9:27. Matthew records the use of this Messianic title often (cf. Mat 1:1; Mat 9:27; Mat 12:23; Mat 15:22; Mat 20:30; Mat 21:9; Mat 21:15; Mat 22:42; Mat 22:45).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

departed = not approaching, as in Luk 18:35; or arriving and leaving, as in Mar 10:46.

great multitude. The population was about 100,000, doubtless with many blind about the gates.

Fuente: Companion Bible Notes, Appendices and Graphics

29-34.] HEALING OF TWO BLIND MEN ON HIS DEPARTURE FROM JERICHO. Mar 10:46-52. Luk 18:35-43; Luk 19:1, with however some remarkable differences. In the much more detailed account of St. Mark, we have but one blind man, mentioned by name as Bartimus; St. Luke also relates it of only one, and besides says that it was . The only fair account of such differences is, that they existed in the sources from which each Evangelist took his narrative. This later one is easily explained, from the circumstance having happened close to Jericho-in two accounts, just on leaving it-in the third, on approaching to it: but he must be indeed a slave to the letter, who would stumble at such discrepancies, and not rather see in them the corroborating coincidence of testimonies to the fact itself (see Olshausen, Comment, i. 752). Yet Mr. Greswell (as Theophylact, Neander,-and Ebrard, Evangelien-kritik, p. 572) strangely supposes our Lord to have healed one blind man (as in Luke) on entering Jericho, and another (Bartimus, as in Mark) on leaving it,-and Matthew to have, with his characteristic brevity in relating miracles, combined both these in one. But then what becomes of Matthews assertion, .? Can we possibly imagine, that the Evangelist, having both facts before him, could combine them and preface them with what he must know to be false? It is just thus that the Harmonists utterly destroy the credibility of the Scripture narrative. Accumulate upon this the absurd improbabilities involved in two men, under the same circumstances, addressing our Lord in the same words at so very short an interval,-and we may be thankful that biblical criticism is at length being emancipated from forcing narratives into accordance. See notes on Mark: and a more curious and more recent example of harmonistic ingenuity, in Wordsw.s note here. It is highly instructive to us, that a Commentator, with the marks of sequence in time given by . and ., should fly for a solution to the Rabbinical canon, non est prius aut posterius in Scriptura.

JERICHO, 150 stadia (= 18 rom. miles) N.E. of Jerusalem (Jos. B. J. iv. 8. 3), and 60 (= 7.2 rom. miles) W. from the Jordan (Jos. ibid.), in the tribe of Benjamin (Jos 18:21), near the borders of Ephraim (Jos 16:7). The environs were like an oasis surrounded by high and barren limestone mountains,-well watered and fertile, rich in palmtrees (Deu 34:3; Jdg 1:16; Jdg 3:13), roses (Sir 24:14), and balsam (Jos. Antt. iv. 6. 1 a[156].). After its destruction by Joshua, its rebuilding was prohibited under a curse (Jos 6:26), which was incurred by Hiel the Bethelite in the days of Ahab (1Ki 16:34): i.e. he fortified it, for it was an inhabited city before (see Jdg 3:13; 2Sa 10:5). We find it the seat of a school of the prophets, 2Ki 2:4 ff. After the captivity we read of it Ezr 2:34; Neh 7:36; and in 1Ma 9:50 we read that Jonathan strengthened its fortifications. It was much embellished by Herod the Great, who had a palace there (Jos. Antt. xvi. 5. 2 a[157].), and at this time was one of the principal cities of Palestine, and the residence of an on account of the balsam trade (Luk 19:1). At present there is on or near the site only a miserable village, Richa or Ericha. Winer, RWB.

[156] alii = some cursive mss.

[157] alii = some cursive mss.

Fuente: The Greek Testament

Mat 20:29-30. 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

On Jericho a curse had rested, but the presence of Jesus brought it a blessing. We suppose he must needs go through Jericho as once before he must needs go through Samaria. Our Lord departed from Jericho, and a vast crowd attended him; for his fame had spread far and wide. Nothing striking is noted concerning his doings till two beggars come upon the scene. Mercy needs misery to give it an occasion to work. Behold, two blind men sitting by the way side. They could not behold Jesus, but we are asked to behold them. They had taken up a hopeful position, by the way side, for there they would be likely to hear any good news, and there they would be seen by the compassionate. They had ears if they had not eyes and they used their hearing well. On enquiry, they learned that Jesus passed by, and believing that he could restore their sight, they grew earnest in prayer to him: they cried out. Their plea was pity: Have mercy on us. Their appeal was to the royal heart of Jesus: O Lord, thou son of David. Our Lords sermon was interrupted by the repeated outcries of these two blind beggars of Jericho; but this never displeased him; neither would true preachers of the gospel be disconcerted if some of their hearers were to cry out with similar eagerness for salvation.

Mat 20:31. 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.

The crowd desired to hear Jesus, but could not do so because of the shouts of the blind men: therefore the multitude rebuked them. Did they upbraid them for ill manners, or for noise, or for harshness of tone, or for selfishly wishing to monopolize Jesus? It is always easy to find a stick when you wish to beat a dog. The people wanted them to be quiet, and hold their peace, and found plenty of arguments why they should do so. This was all very well for those who were in possession of their faculties; but men who have lost their sight cannot be quieted if there is an opportunity of obtaining sight; and as that opportunity was rapidly passing away from these poor men, they became vehement in their earnestness. Unhindered by the threats of the crowd, they cried the more. Some men are urged onward by all attempts to pull them back. When we are seeking the Lord, we shall be wise to make every hindrance into a stimulus. We may well bear rebukes and rebuffs when our great aim is to obtain mercy from Jesus. Unvarying was the blind beggars cry: Have mercy on us, O Lord, thou Son of David! Variety of words they had no time to study. Having asked for what they needed, in words which leaped from their hearts, they repeated their prayer and their plea, and it was no vain repetition.

Mat 20:32. And Jesus stood still, and called them, and said, What will ye that I shall do unto you?

Jesus stood still. At the voice of prayer, the Sun of righteousness paused in his progress. Believing cries can hold the Son of God by the feet. He called them: and this because they had called him. What comfort that call yielded them! We are not told that they came to him: there is no need to tell us that. They were at his feet as soon as the words were uttered. How sadly blind are those who, being called a thousand times by the voice of mercy, yet refuse to come! Our Lord enlightened minds as well as eyes, and so he would have the blind men intelligently feel and express their needs. He puts to them the personal enquiry: What will ye that I shall do unto you? It was not a hard question, yet it is one which many an attendant at our places of worship would find it difficult to answer. You say you wish to be saved: what do you mean by those words?

Mat 20:33. They say unto him, Lord, that our eyes may be opened.

Just so. They needed no time for second thoughts. Oh, that our people were as quick to pray, Lord, that our eyes may be opened! They went straight to the point. There is not a word to spare in their explanatory prayer. No book was wanted, no form of words, the desire clothed itself in simple, natural, earnest speech.

Mat 20:34. So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.

So, that is, since they thus stated their desire, and had so great a need Jesus had compassion on them, pitying their loneliness in the dark, their deprivation of enjoyment, their loss of power to follow a handicraft, and their consequent, poverty. He touched their eyes. What hands were those which undertook such lowly fellowship with human flesh, and wrought such deeds of power! Immediately their eyes received sight. Only a touch and light entered. Time is not necessary to the cures of Jesus. Proof of their sight was at once forthcoming, for they followed him. We best use our spiritual sight when we look to Jesus, and keep close to his heel. Oh, that the reader, if he be spiritually blind, may ask for the touch of Jesus, and receive it at once, for immediately he will receive sight! An inward light will in an instant shine forth upon the soul, and the spiritual world will become apparent to the enlightened mind. The Son of David still lives, and still opens the eyes of the blind. He still hears the humble prayer of those who know their blindness and their poverty. If the reader fears that he, too, is spiritually blind, let him cry unto the Lord at this very instant, and he will see what he shall see, and he will for ever bless the hand which gave sight to the eyes of his soul.

This exposition consisted of readings from Mat 9:27-35; and Mat 20:29-34.

Fuente: Spurgeon’s Verse Expositions of the Bible

Mat 20:29. , a great multitude) which had been in that city.[896]

[896] And were subsequently present at His royal entry.-V. g.

Fuente: Gnomon of the New Testament

Mat 20:29-34

4. TWO BLIND MEN HEALED AT JERICHO

Mat 20:29-34

29-30 And as they went out from Jericho.-Jesus had left Perea, crossed the Jordan, and was again in Judea. The record by Matthew omits much of the work that Jesus did in Perea. Luke’s record is fuller as may be seen from Luke 17 to 18:14; John’s record is much fuller as perhaps all from John 7-11 treats of matters pertaining to his Perean ministry. “As they went out from Jericho.” See parallel records in Mar 10:46-52 and Luk 18:35 to Luk 19:1. “Jericho” was the second city in size in Palestine; it was situated on the west banks of the Jordan, about two miles from it and about seventeen miles east-northeast of Jerusalem. It was situated on the road from the “region beyond the Jordan” to Jerusalem. It was famous in Old Testament history. (Jos 6:20; Jos 6:26; 1Ki 16:34; 2Ki 2:21.) As they departed from Jericho “a great multitude followed him.” Luke represents a blind man coming to Jesus “as he drew nigh unto Jericho” (Luk 18:35), while Matthew states that “two blind men” were sitting by the wayside “when they heard that Jesus was passing by.” Some have explained the difficulty of the seeming contradiction between Matthew and Luke by saying that there were two towns, the old and the new; that Jesus passed through one and was entering the other. Others explain it that he healed one blind man when he drew nigh to Jericho and that these two mentioned by Matthew were healed in the city or just as he left the city.

The two blind men who sat by the wayside heard the multitude as Jesus passed by and in the midst of the noise and confusion “cried out, saying, Lord, have mercy on us, thou son of David.” One of these was Bartimaeus, a man not so well known in Jericho, as Mark and Luke mention him only; but the mention of him does not exclude another, and Matthew tells us that there was another to share the blessing. It was customary for the poor people to take their station at the gate of the town in order to obtain help from those who passed by. There was an unusual crowd of people passing out the gate at this time and the blind men lifted their voices above the noise of the multitude and “cried out” to Jesus, calling him. “thou son of David.” This meant that they recognized in him the Messiah. Frequently Jesus was called “the son of David” since he was a descendant of the house of David.

31-34 And the multitude rebuked them.-The multitude “rebuked them” by asking them to “hold their peace.” But the rebuke of the multitude did not quiet the blind men, for “they cried out the more” and begged the son of David to have mercy on them. Jesus stopped in the midst of the multitude when he heard the entreaties of the blind men and “stood still”; he then called to them and asked, “What will ye that I should do unto you?” When they understood. that Jesus recognized them, Mark, who mentions but one, describes him as flinging off his loose outer garment, which might impede his running, to come up with the Lord before he should depart. They had uttered a general cry for mercy, but Jesus calls for a specific statement of their desire. Not that Jesus was ignorant of their real need, but that he would develop their want into a special prayer or request. They at once replied to his question, “Lord, that our eyes may be opened.” We know not how long they had been blind, we know definitely that they wanted to be healed and had faith in Jesus’ power to heal them. Jesus was “moved with compassion, touched their eyes.” Immediately they received sight “and followed him.” It may be that they only followed him up to Jerusalem to the Feast of Dedication;that is, they swelled the multitude which was following him; some think that they became his disciples as they had faith in him as the Messiah, or “son of David.” Jesus had bidden them “go thy way,” but with an affectionate disobedience “they followed him” as their benefactor. It was their way to follow him, since they were obedient after all. The blessing which they sought in receiving sight may have led them to become his disciples and receive spiritual blessings.

Fuente: Old and New Testaments Restoration Commentary

the Great Healer and the Lowly King

Mat 20:29-34; Mat 21:1-7

The Lord is always saying: What will ye that I shall do? Let us not ask small things. We honor Him by making great demands. Our greatest requests come far short of His generosity and resources. It seems as though we are always giving Him pain by the meagerness of our expectation. Whatever people say, cry out so much the more! But remember it is not the outcry, but your need and your faith which will arrest His steps.

Our Lord entered the city in fulfillment of prophetic vision, but in great lowliness, along the road carpeted by the loving enthusiasm of the crowds. It was largely a Galilean and popular outburst. The upper classes kept aloof. Remember that ancient prediction quoted here, Isa 62:11, and especially Zec 9:9. The King comes having salvation. That is the divine order! We shall never know the full power of Christs salvation until we have welcomed Him to our hearts as King.

Fuente: F.B. Meyer’s Through the Bible Commentary

Chapter 58

The Day The Sun Stood Still

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.

(Mat 20:29-34)

We read in the tenth chapter of Joshua how that he, by whom the walls of Jericho fell, commanded the sun to stand still in the midst of heaven. At the command of a man the sun stood still! We are told, There was no day like that before it or after it, that the Lord hearkened unto the voice of a man (Jos 10:14). But here the Spirit of God inspired Matthew to describe something even more remarkable than that. Matthew tells us about a day when the Sun, not the created star in heaven that Joshua caused to stand still, but Christ the Sun of Righteousness, the Son of God, stood still. As he was coming up out of Jericho on his way to Jerusalem to redeem his people, the Son of God heard two blind beggars crying for mercy. At the sound of their cry, we are told, Jesus stood still! What a wonderful, amazing picture we have before us in these verses! Here is the omnipotent God stopped in his tracks, held fast by two needy souls crying out for mercy. He was on his way to Jerusalem to accomplish the redemption of his people, to fulfill the will of his Father. Nothing could stop him. Nothing could cause him to pause. Nothing could detour him from his work. Herod could not stop him. Satan could not hinder him. The Scribes and Pharisees failed in all their efforts to impede him in his determined course. Not even his disciples or his own mother could stop him as he made his way to the appointed place. But two blind beggars crying for mercy, two helpless souls, looking to him for help, believing him, crying to him, stopped the Son of God in his tracks. Jesus stood still!

What an encouragement this passage of Holy Scripture ought to be to any sinner who needs his mercy to pour out his need to the Lord Jesus Christ. The Son of God will never ignore the cry or refuse the faith of a sinner seeking mercy.

Three Miracles

Luke tell us about our Savior healing one blind man as he approached Jericho (Luk 18:35-43). Here, Matthew tells us that he healed two more blind men, as they departed from Jericho. Mark was inspired to describe the same event Matthew speaks of; but Mark only mentions the healing of one of these men, a man by the name of Bartimaeus, the son of Timaeus (Mar 10:46-52). Obviously, there is no contradiction in inspired accounts of that momentous day. Three blind men were publicly healed by the Son of God as he passed through Jericho on his way to Jerusalem to accomplish our redemption. It is that fact that Matthew, Mark, and Luke were inspired to record for our learning. Here are three great miracles performed by the Lord Jesus Christ, the Light of the world, as he was going to Calvary to die in the room and stead of poor, blind, helpless sinners, that we might obtain mercy in him and from him.

Gospel Lessons

These things are not intended merely to inform us that the Lord Jesus Christ had and has the power to perform miracles. And they are not intended merely to teach us that we are to look to him as the great Physician for the healing of our bodily infirmities; though both of those things are true. These three great miracles are object lessons, proclaiming the gospel of Gods free, omnipotent grace in Christ. May God the Holy Spirit bring the lessons home to our hearts. Robert Hawker suggested the following four points of instruction:

1.The mighty miracles were themselves a proof of our Savior being the Messiah (Isa 35:5).

2.The fact that our Lord performed these miracles near Jericho, the cursed city (Jos 6:26; 1Ki 16:34), may have reference to that which he would accomplish as our Substitute upon the cursed tree. All the blessings of grace come to chosen sinners because the Lord Jesus Christ was made a curse for us, that we might be made the righteousness of God in him (Gal 3:13; 2Co 5:21).

3.Hawker further suggested, The sovereign act of Jesus, in the freeness and fulness of his mercy, was a testimony of his Godhead; for on the supposition of an eyeless socket, it is not simply giving sight to the blind but a new creation. And who but God himself can do this?

4.The conduct of those blind, also hold forth many sweet instructions. They were in the highway begging. It is good to be found in the highway of ordinances, where Jesus passeth by. The cry of those men under a sense of their misery, and Jesus power afford great lessons to teach men how to pray, and not to faint. But who taught them that Jesus was the Son of David; that is the Messiah which should come? Who indeed, but he to whom they came could lead them to himself?

Faith in Christ

These blind men are, also, great examples of faith in Christ. Faith is frequently found where it is least expected. There were great multitudes who followed the Lord Jesus as he walked along and taught the people. Some for loaves and some for love. Some out of curiosity and some out of conviction. Some for greed and some for grace. But there were few, very few, who believed on Christ. Many, many saw his miracles, yet, believed him not (Mat 11:20-24; Joh 2:23-24). But here are three blind men who had never seen any of our Lords miracles. They knew him only by hear-say, by the testimony of others. Yet, they believed him.

They simply heard other men and women talking about the Savior. They heard people in the streets talking about the Son of God and the great wonders of mercy he had performed. When they heard that Jesus passed by (Mat 20:29). Spurgeon called that, blessed gossip. Would to God we had more of it!

We know that faith comes by hearing and hearing by the Word of God (Rom 10:17). It was when they heard that Jesus passed by that they cried out, saying, Have mercy on us, O Lord, thou Son of David (Mat 20:29). Perhaps they had heard how the Master had healed a blind man on his way into Jericho (Luk 18:35-43). Without question, they had heard who he is. They called him, Jesus, Savior, and openly acknowledged him to be both their God and the Messiah.

John Gill tells us that the things stated by these men declare their faith in Christ, calling him Lord, expressing their sense of his deity, dominion, and power; and Son of David, thereby owning and professing him to be the Messiah. (See Isa 35:5; Isa 42:7; Isa 61:1). They looked to him as their God and Savior, the only One from whom they hoped to obtain mercy, mercy that only God could perform. They looked to him, hoping that he would cause their blind eyes to see. No doubt, they heard about his mighty miracles of mercy. And they heard that Jesus passed by. Knowing that he might never pass their way again, they seized the opportunity before them and sought his mercy.

Yes, the cry of these blind men was the cry of faith. They believed on the Son of God. Their faith puts me to shame. I have books of evidence, a library full of good commentaries and books of theology, volumes of biographies. Yet, how little there is of this childlike confidence and faith in Christ! Even among true believers, simple, confident, unhesitating faith is found where we least expect it. The humble soul believes God and walks in peace; while learned, well-read theologians are often harassed with doubts and questions.

Use of Means

The blind men healed by our Savior along the Jericho road clearly teach us that sinners in need of mercy ought to avail themselves of every means of good to their souls. I know that God is sovereign. I know that salvation is of the Lord. I know that every chosen, redeemed sinner shall be saved. I am fully aware of these facts. Yet, the Scriptures clearly teach us that every man is responsible for his own soul. We are responsible to use the means of grace God gives us. When these two blind men heard that Jesus passed by, they were found sitting by the way.

What wisdom they displayed! They took up a hopeful position by the way. There they would be likely to hear any good news that might be spread among the people. There they were most likely to meet with and be seen by the compassionate. Though they were blind, they were not deaf; and they used what they had for good.

Do not forsake the assembly of Gods saints and the preaching of the gospel (Heb 10:25). Do not forsake the reading of Holy Scripture (2Ti 3:15). Do not forsake private prayer (Luk 18:1). These are Gods ordained means of grace. To despise them is to despise his grace. To neglect them is to neglect his grace. To use them is to be in the path of mercy (Mat 18:20).

Blessed Violence

These blind men seem to be vivid examples of our Saviors doctrine in Matthew 11. As the kingdom of heaven suffereth violence, so the violent take it by force (Mat 11:12).

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 (Mat 20:30-31).

These men were earnest. They needed mercy. They wanted to see. Therefore, though they were rebuked by the crowd, who urged them to be quiet, they held on, like Jacob of old (Gen 32:26). We ought to be just that earnest before the throne of grace. Such importunity is the fruit of our great need before our God, knowing that he can supply the mercy needed (Heb 4:16). And it is the forerunner of the mercy itself (Luk 11:8-11).

And do thou blessed Master and Lord, give the grace to thy children, both to be sensible of our spiritual blindness; and to be as earnest in the cry of the soul for deliverance from it: and may that grace of thine in our hearts be more powerful to lead to thee, than all the world, or sin, or unbelief, to keep from thee. But may all thy redeemed, though blinded by sin, be so taught by grace, that they may besiege thy throne night and day, until the Lord hath heard and answered prayer; and then follow thee in the regeneration, beholding with open face, as in a glass, the glory of the Lord, and be changed into the same image, from glory to glory, even as by the spirit of the Lord (2Co 3:18). (Robert Hawker)

These men needed mercy. They knew that Christ could give them the mercy they needed. They knew that they might never get this opportunity again. Consequently, the opposition they met with was hardly noticed by them. Rather, they cried the more, saying, Have mercy on us O Lord, thou Son of David!

Christs Compassion

We read, first, that Jesus passed by. What a marvelous picture this is of Gods prevenient grace! These men were born blind, that they might be found sitting by the wayside on that day when Jesus passed by. Then, Jesus stood still. He made a full stop, when he was near, or right against where these blind men sat. Which shows the strength of faith, the force of prayer, and the great regard Christ has to both. (Gill) Then, he called them. He called them personally, them and only them, and said, What will ye that I shall do unto you? They answered, Lord, that our eyes may be opened.

So Jesus had compassion on them. He who stood still, when he heard their plaintive cry, was moved to his heart with pity for them. Their need drew forth his tenderness; and he touched their eyes. And immediately their eyes received sight. With all the ease of omnipotent divinity, the Son of God caused these poor, blind men to see. How merciful our Savior is to our souls! Truly, the love of Christ passeth knowledge (Eph 3:19). Faith always gets what it seeks from him mercy! Having obtained mercy, they followed him. He who gave sight to their eyes gave life to their souls, and they followed him. May God ever give us eyes to see and hearts to desire our Savior, that we may follow him by faith here, until, with open vision, we shall see him as he is and dwell with him forever.

Fuente: Discovering Christ In Selected Books of the Bible

The King opening the eyes of the Blind

Mat 20:29-30. 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.

They had ears if they had not eyes, and they used their hearing well. On enquiry, they learned that Jesus passed by, and believing that he could restore their sight, they grew earnest in prayer to him: they cried out. Their plea was pity: “Have mercy on us.” Their appeal was to the royal heart of Jesus: “O Lord, thou son of David.” Our Lord’s sermon was interrupted by the repeated outcries of these two blind beggars of Jericho; but this never displeased him; neither would true preachers of the gospel be disconcerted if some of their hearers were to cry out with similar eagerness for salvation.

Mat 20:31. 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.

The crowd desired to hear Jesus, but could not do so because of the shouts of the blind men: therefore the multitude rebuked them. Did they upbraid them for ill manners, or for noise, or for harshness of tone, or for selfishly wishing to monopolize Jesus? It is always easy to find a stick when you wish to beat a dog. The people wanted them to be quiet, and hold their peace, and found plenty of arguments why they should do so. This was all very well for those who were in possession of their faculties; but men who have lest their sight cannot be quieted if there is an opportunity of obtaining sight; and as that opportunity was rapidly passing away from these poor men, they became vehement in their earnestness. Unhindered by the threats of the crowd, they cried the more. Some men are urged onward by all attempts to pull them back. When we are seeking the Lord, we shall be wise to make every hindrance into a stimulus. We may well bear rebukes and rebuffs when our great aim is to obtain mercy from Jesus.

Unvarying was the blind beggars’ cry: “Save mercy on us, O Lord, thou son of David! ” Variety of words they had no time to study. Having asked for what they needed, in words which leaped from their hearts, they repeated their prayer and their plea, and it was no vain repetition.

Mat 20:32. And Jesus stood still, and called them, and said, What will ye that I shall do unto you?

Our Lord enlightened minds as well as eyes, and so he would have the blind men intelligently feel and express their needs. He puts to them the personal enquiry: “What will ye that I shall do unto you?” It was not a hard question, yet it is one which many an attendant at our places of worship would find it difficult to answer. You say you “wish to be saved”: what do you mean by those words?

Mat 20:33. They say unto him, Lord, that our eyes may be opened.

Just so. They needed no time for second thoughts. Oh, that our people were as quick to pray, “Lord, that our eyes may be opened”! They went straight to the point. There is not a word to spare in their explanatory prayer. No book was wanted, no form of words; the desire clothed itself in simple, natural, earnest speech.

Mat 20:34. So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.

So, that is, since they thus stated their desire, and had so great a need, Jesus had compassion on them, pitying their loneliness in the dark, their deprivation of enjoyment, their loss of power to follow a handicraft, and their consequent poverty. He touched their eyes. What hands were those which undertook such lowly fellowship with human flesh, and wrought such deeds of power! Immediately their eyes received sight. Only a touch, and light entered. Time is not necessary to the cures of Jesus. Proof of their sight was at once forthcoming, for they followed him. We best use our spiritual sight when we look to Jesus, and keep close to his heel.

Oh, that the reader, if he be spiritually blind, may ask for the touch of Jesus, and receive it at once, for immediately he will receive sight! An inward light will in an instant shine forth upon the soul, and the spiritual world will become apparent to the enlightened mind. The Son of David still lives, and still opens the eyes of the blind. He still hears the humble prayer of those who know their blindness and their poverty. If the reader fears that he, too, is spiritually blind, let him cry unto the Lord at this very instant, and he will see what he shall see, and he will for ever bless the hand which gave sight to the eyes of his soul.

Fuente: Spurgeon’s The Gospel of the Kingdom

Mar 10:46-52, Luk 18:35-43

Reciprocal: Mat 8:1 – great

Fuente: The Treasury of Scripture Knowledge

0:29

As a rule there were many people following Jesus as he went from place to place but they were not all going with the same motive. Some were sincerely seeking for more teaching, some were interested in his miraculous cure of their diseases, and others were following with selfish interests in the temporal favors (Joh 6:26).

Fuente: Combined Bible Commentary

IN these verses we have a touching picture of an event in our Lord’s history. He heals two blind men sitting by the wayside near Jericho. The circumstances of the event contain several deeply interesting lessons, which all professing Christians would do well to remember.

For one thing, let us mark what strong faith may sometimes be found, where it might least have been expected. Blind as these two men were, they believed that Jesus was able to help them. They never saw any of our Lord’s miracles. They knew Him only by hear-say, and not face to face. And yet, as soon as they heard that He was passing by, they “cried out, saying, Have mercy on us, O Lord, thou son of David.”

Such faith may well put us to shame. With all our books of evidence, and lives of saints, and libraries of divinity, how few know anything of simple, child-like confidence in Christ’s mercy and Christ’s power. And even among those who are believers, the degree of faith is often strangely disproportionate to the privileges enjoyed. Many an unlearned man, who can only read his New Testament with difficulty, possesses the spirit of unhesitating trust in Christ’s advocacy, while deeply-read divines are harassed by questionings and doubts. They who, humanly speaking, ought to be first, are often last, and the last first.

For another thing, let us mark what wisdom there is in using every opportunity for getting good for our souls. These blind men sat “by the way-side.” Had they not done so, they might never have been healed. Jesus never returned to Jericho, and they might never have met with Him again.

Let us see, in this simple fact, the importance of diligence in the use of means of grace. Let us never neglect the house of God,-never forsake the assembling of ourselves with God’s people,-never omit the reading of our Bibles,-never let drop the practice of private prayer. These things, no doubt, will not save us without the grace of the Holy Ghost. Thousands make use of them, and remain dead in trespasses and sins. But it is just in the use of these things that souls are converted and saved. They are the ways in which Jesus walks. It is they who “sit by the way-side” who are likely to be healed. Do we know the diseases of our souls? Do we feel any desire to see the great Physician? If we do, we must not wait in idleness, saying, “If I am to be saved, I shall be saved.” We must arise and go to the road where Jesus walks. Who can tell but He will soon pass by for the last time? Let us sit daily by the wayside.

For another thing, let us mark the value of pains and perseverance in seeking Christ. These blind men were “rebuked” by the multitude, that accompanied our Lord. Men told them to “hold their peace.” But they were not to be silenced in this way. They felt their need of help. They cared nothing for the check which they received. “They cried the more, saying, Have mercy on us, O Lord, thou son of David.”

We have in this part of their conduct, a most important example. We are not to be deterred by opposition, or discouraged by difficulties, when we begin to seek the salvation of our souls. We must “pray always, and not faint.” (Luk 18:1.) We must remember the parable of the importunate widow, and of the friend who came to borrow bread at midnight. Like them we must press our petitions at the throne of grace, and say, “I will not let thee go, except thou bless me.” (Gen 32:26.) Friends, relatives, and neighbors may say unkind things, and reprove our earnestness. We may meet with coldness and lack of sympathy, where we might have looked for help. But let none of these things move us. If we feel our diseases, and want to find Jesus, the great Physician,-if we know our sins, and desire to have them pardoned,-let us press on. “The violent take the kingdom by force.” (Mat 11:12.)

Finally, let us mark how gracious the Lord Jesus is to those who seek Him. “He stood still and called” the blind men. He kindly asked them what it was that they desired. He heard their petition, and did what they requested. He “had compassion on them, and touched their eyes;-and immediately their eyes received sight.”

We see here an illustration of that old truth, which we can never know too well, the mercifulness of Christ’s heart towards the sons of men. The Lord Jesus is not only a mighty Savior, but merciful, kind, and gracious to a degree that our minds cannot conceive. Well might the apostle Paul say, that “the love of Christ passeth knowledge.” (Eph 3:19.) Like him, let us pray that we may “know” more of that love. We need it when we first begin our Christian course, poor trembling penitents, and babes in grace. We need it afterwards, as we travel along the narrow way, often erring, often stumbling, and often cast down. We shall need it in the evening of our days, when we go down the valley of the shadow of death. Let us then grasp the love of Christ firmly, and keep it daily before our minds. We shall never know, till we wake up in the next world, how much we are indebted to it.

Fuente: Ryle’s Expository Thoughts on the Gospels

Mat 20:29. And at they went out of Jericho. Comp. Mar 10:46; Luk 18:35. Probably after the conversation just mentioned our Lora entered Jericho, and meeting a multitude there passed out of the city with them and returned again to encounter Zaccheus (Luk 19:2-10). On this excursion He passed the blind men. He left Jericho for Bethany on noon of Friday (8th of Nisan), a week before the crucifixion. On Saturday He was in Bethany (Joh 12:1). Jericho was in the tribe of Benjamin on the borders of Ephraim, about two hours journey from the Jordan, and the road thence to Jerusalem was difficult and dangerous (Luk 10:30-34). The district was a blooming oasis in the midst of an extended sandy plain, watered and fruitful, rich in palms, roses, and balsam: hence probably the name (the fragrant city). Built by the Canaanites, and destroyed by Joshua (Jos 6:26), it was rebuilt and fortified at a later day, and became the seat of a school of the prophets. Herod the Great beautified it, and it was one of the most pleasant places in the land. In the twelfth century scarcely a vestige of the place remained, there is now on the site a wretched village, Richa or Ericha, with about 200 inhabitants. Robinson, however, locates the old Jericho in the neighborhood of the fountain of Elisha (two miles northwest of Rich).

Fuente: A Popular Commentary on the New Testament

Subdivision 1. (Mat 20:29-34; Mat 21:1-22.)

The King.

The presentation of the King occupies the first subdivision here, which ends with the judgment of the fig-tree. All is quickly over, for the decision of the people has been really made before, and here they but re-affirm it. Babes and sucklings may welcome Him, but the people are far from being of the spirit of such, and therefore far from the Kingdom. The cry “Blessed is He that cometh in the name of the Lord” will have, as the Lord declares, to be taken up again and in earnest at a future time.

1. The royal proclamation begins at Jericho, the city of the curse; which does not and cannot, however, prevail over the blessing. Jericho, which even in Joshua’s day had witnessed the salvation of Rabat, from its own doom, now witnesses the grace of the Son of David. Two blind men, sitting by the wayside, cry out to Him as this, only to find the rebuke of the multitude, as by and by a remnant of Israel will awake up to their darkness and their need of Him, only to meet the opposition of a growingly apostate mass. But they cry the more, until He who can never turn away from the voice of need answers and heals them. The light dawns upon those sightless eyes, and the Person of their Saviour becomes revealed to them; then they follow Him.

The two men in this case, where in the other synoptics is but one, are, as we have seen; characteristic of Matthew, as the two blind men before (Mat 9:1-38) and the two demoniacs (Mat 8:1-34), in both which cases Mark and Luke speak but of one. There is surely, therefore, design in this difference, which in Matthew, no doubt, speaks of witness-bearing to the Lord, now in the character which at this time He is taking. And this witness He does not, as in the former case, forbid; as the healing also is now in public. Publicity He designs, as His time is at last come for “showing Himself to the world;” and these, delivered from the “land of darkness and of the shadow of death” are suited witnesses.

2. Accordingly now upon His approach to Jerusalem, at Beth-phage, the “house of unripe figs,” – and the typical significance of the fig comes shortly into prominence, – He sends two of His disciples to claim for His service the ass and colt, upon the latter of which He rides into the city. The animal was characteristic of the Prince of peace, in contrast with the war-horse upon which we see Him in Revelation (Rev 19:11). The young animal also, before unridden, shows the new and free spirit of obedience which alone could bring Him into His place among His people – thus to be “willing in the day of His power” (Psa 110:3).

As to the other ass accompanying, it is impossible not to think of the past in connection with it, as the patristic commentators did. Is it more suitable to regard it merely as necessary to quiet the foal for its service to its Creator? Those who can think so we must leave to such sober interpretation. It was a time when the very stones were ready to cry out, and all, we may be sure, has its significance for us. The “foal of a beast of burden” seems even as if it were intended to remind us, not surely of the unbelieving synagogue, nor yet of the law itself, which imposed, but did not bear, burdens, but rather of those who as belonging to the legal dispensation could be so pictured, even though the true people of God by faith. Thus only, as inheritors of that faith, could the after-generation; destined to freer service, be counted as their offspring. But with these the elder generations could be seen; as linked with them in the triumph of the Christ now come.

Thus all is surely consistent, though even for that time it was but a gleam of light which, as far as Israel nationally was concerned, went out in darkness. And the prophecy of Zechariah is carefully abridged on this account. “He is just and having salvation” is omitted, because in fact salvation could not then come. The crowds might exhibit a temporary enthusiasm, and genuine disciples add their truer homage to the King, – the city meets it with a question merely, however “moved;” and the “Hosannas to the Son of David” weaken sadly into the how different reply, “This is Jesus the prophet from Nazareth of Galilee.” The King of glory is for them already discrowned.

3. But He, not dependent on the voices of the multitude, goes on into the temple which was in fact the place of His throne, but now desecrated by the abominations of priestly avarice, for which the people, three years before the destruction of the city, themselves suppressed the traffic that defiled it.* There it was before His eyes, with its loud-voiced iniquity, just as He had met it at the beginning of His ministry, and then purged out the defilement as He afresh purges it now. Quick work for Him to establish His authority there in the very presence of His fiercest enemies, in the heart of Jerusalem, in His Father’s house itself, which, as He tells them, they had changed from the “house of prayer” for which it should have been known; into a robber’s den. And there, in the now empty place, “the blind and the lame” (characteristic and concurrent types of those that needed the touch of the true King) “came to Him in the temple and He healed them.” Thus He is owned of God and of man alike, – though of man, alas, unchanged and hostile still. There are no “willing people;” and for them it cannot be the “day of His power.” He may prove His title, but cannot take His throne.

{* Edersheim, vol. 1, p. 372.}

This is for Him, then, no triumph: only the children’s voices make music for Him now, with whom the hosannas that have died out in the streets are taken up again. What is hidden from wise and prudent is revealed to babes; and the rebuke which they look for from Him as to it, they find themselves. No: they had never read that “out of the mouth of babes and sucklings He perfected praise.” How much of our Bibles, it may be, we have never read, though our eyes may have often enough been upon what they have never seen there! Had they been spiritually little ones, would they not have seen this? Even our involuntary ignorance may tell – must tell – thus against us!

They were not little ones, and therefore for that generation of Israel the Kingdom could not come. The Lord withdraws from the city to spend the night at Bethany among those whose hearts had answered to the grace that was seeking men.

4. In the morning He returns early to the city, and is ahungered. A fig-tree is before Him by the wayside, and He comes to it to satisfy His hunger, but finds no fruit. Mark tells us that it was not the season yet for figs; but the leaves upon this tree promised for it fruit, as Israel stood alone among the nations in the profession of allegiance to the One True God. Fruit therefore could be expected from her, if nowhere else; and He with hunger of soul unsatisfied had been seeking it. His own parable of the fig-tree had been long before spoken (Luk 13:6-9) with evident application to the people also; and now the judgment is to be pronounced. “Let no fruit be henceforth on thee for ever,” is answered by the rapid withering away of the fruitless tree.

The disciples are in amazement when they see the fig-tree withered; but the Lord uses the miracle to assure them of the power which was ready to manifest itself for them in response to faith. Not only should they do what was done to the fig-tree, but if they had faith and doubted not, even a mountain standing in their way should be removed and cast into the sea, and whatsoever they asked in prayer, believing, would be done. We may well see in this a veiled assurance of how Israel, now nothing but an obstacle in the path of faith would disappear politically in the sea of the nations. But the promise here is of course, of very various application, and it would be entirely wrong in any way to limit it, save as the Lord Himself does; who distinctly makes His last assurance as full as possible. To faith nothing shall be denied; but it is not limitation to insist that faith must be faith.

Fuente: Grant’s Numerical Bible Notes and Commentary

This chapter concludes with a famous miracle, wrought by Christ upon two blind men, in the sight of a great multitude which followed him.

Where observe, 1. The blind men’s faith in acknowledging Jesus to be the true Messias, for so much the title of the Son of David signifies.

Observe, 2. Their fervency, in crying so earnestly to Christ for mercy and healing; Have mercy upon us, thou Son of David. A true sense of want will make us cry unto Christ for help earnestly, and with undeniable importunity.

Observe, 3. The great condescension of Christ towards these poor blind men: He stood still, he called them, he had compassion on them, he touched their eyes, and healed them. A mighty instance of Christ’s divine power. He that can open blind eyes with the touch of his finger, and that by his own power, is really God, his touch is an omnipotent touch.

Observe, 4. Although Christ well knew the condition of these blind men, yet before he will restore them to sight, they must sensibly complain of the want of sight, and cry unto him for mercy and healing.

Learn hence, That although Christ perfectly knows all our wants, yet he takes no notice of them till we make them known to him by prayer.

Observe, 5. The best way and course which the blind men take to express their thankfulness to Christ for recovered sight, they followed him.

Learn thence, That mercy from Christ is then rightly improved, when it engages us to follow Christ. This should be the effect of all salvation wrought for us. He praiseth God best, that serveth and obeyeth him most; the life of thankfulness consists in the thankfulness of the life.

Fuente: Expository Notes with Practical Observations on the New Testament

Mat 20:29. And as they departed from Jericho As he went out of Jericho with his disciples: (Mark,) behold two blind men Mark and Luke mention only one of them, blind Bartimeus, who, it seems, was far the more eminent of the two, and spoke for both. These blind men, hearing the multitude pass by, asked what it meant, (Luk 18:36,) and being told that Jesus of Nazareth passed by, they cried, saying, Have mercy on us, O Lord, thou son of David. The multitude rebuked them, because, &c. The original words in this place, , should rather be rendered, charged them to hold their peace And so they will rebuke and charge all who begin to cry after the son of David: but let all those who feel their need of him, and want help from him, imitate these blind men, and cry the more, otherwise they will fall short of a cure.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

CII.

BARTIMUS AND HIS COMPANION HEALED.

(At Jericho.)

aMATT. XX. 29-34; bMARK X. 46-52; cLUKE XVIII. 35-43.

c35 And it came to pass, as he drew nigh unto Jericho, a certain blind man sat by the way side begging: 36 and hearing a multitude going by, he inquired what this meant. 37 And they told him that Jesus of Nazareth passeth by. [Jesus came from the Jordan, and was entering Jericho by its eastern gate. As the crowd following Jesus passed by, Bartimus asked its meaning and learned of the presence of Jesus. Jesus on this last journey went in advance of the crowd, and hence he had already entered Jericho before the sounds of the following multitude roused [558] the beggar to question its meaning. Knowing that Jesus was on the way to Jerusalem, he resolved to avail himself of the opportunity to be healed by him before he left the neighborhood. Not knowing how long Jesus would remain in Jericho, and not being sure of his ability to find him if he entered the city, he appears to have passed around the wall till he came to the southern gate, by which Jesus would depart on his way to Jerusalem. Here he stationed himself and waited patiently for the coming of Jesus. The persistency with which he cried when Jesus again appeared goes far to corroborate this determined preparation and fixed expectation of the beggar. While he waited at the southern gate the events narrated in Isa 64:6). In the race to win the presence of Christ on high, Christians are advised to lay aside every weight– Heb 12:1, Heb 12:2.] cand when he was come near, bJesus answered him, casked him, band said, aWhat will ye {cwilt thou} athat I should do unto you? {bthee?} a33 They say {bAnd the blind man said} aunto him, Lord, that our eyes may be opened. cLord, bRabboni, that I may receive my sight. [Bartimus had cried for mercy without specifying what mercy, and he had asked this mercy of Christ as the Messiah. The Lord therefore in his royal majesty asked Bartimus to name the mercy, thus suggesting to him the fullness of the treasury of power and grace, to which he came. He was not to blame for this.] a34 And Jesus, being moved with compassion, touched their eyes; b52 And Jesus said unto him, Go thy way; cReceive thy sight: thy faith hath made thee whole. [We can see in this instance what faith really is. It caused Bartimus to cry out, to come to Jesus and to ask for sight. Thus we see that faith saves by leading to proper actions.] 43 And immediately astraightway they {che} areceived their {bhis} sight, aand followed him. bin the way. cglorifying God: and all the people, when they saw it, gave praise unto God. [Being a beggar, it would have been natural for him to hunt first for means of livelihood, but faith and gratitude prompted him to follow Jesus.] [561]

[FFG 558-561]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

THE BLIND MEN AT JERICHO

Mat 20:29-34; Luk 18:35-43; Mar 10:46-52. And they are coming into Jericho. And He and His disciples and a great multitude going out from Jericho, blind Bartimeus, the son of Timeus, was sitting by the wayside begging. And hearing that it is Jesus the Nazarene, began to cry out, and to say, Jesus, thou Son of David, have mercy on me! And many continued to rebuke him, that he must keep silent; and he continued to cry out much more, Thou Son of David, have mercy on me!

And Jesus, standing, said that he should be called. And they called the blind man, saying to Him, Take courage, arise; He calls you. And laying aside his cloak, rising, lie came to Jesus. And responding, Jesus says to him, What do you wish that I shall do to you? And the blind man said to Him, Master, that I may look up. Jesus said to him, Go, thy faith hath saved thee; and immediately he looked up, and follows Jesus in the way. As you see, Matthew, Luke, and Mark all give this narrative. However, it is pertinent to observe that Matthew says He healed two blind men as He came out from Jericho, while Luke speaks of but one, whom He healed as He was coming into Jericho; Mark alone giving us the name of Bartimeus, the son of Timeus, and stating that he was sitting by the wayside begging as the multitude passed out of Jericho. Doubtless his home was near by, and he made his living by begging of the travelers along the highway from Jericho to Jerusalem. On hearing the tread of the multitude, and learning that the Prophet Jesus is passing by, and as he had heard so much about His wonderful miracles, restoring sight to multitudes of the blind who had been enabled to reach His ministry in His peregrinations through Galilee, Judea, Perea, Samaria, and other countries, and having determined to avail himself of the opportunity if He should ever pass that way, and doubtless already having information that He had crossed the Jordan, out of Perea into Judea, the day preceding, and was traveling toward Jerusalem, and would certainly come that way, the only great road leading through the wilderness of Judea from Jericho to Jerusalem, he now cries aloud incessantly, O Jesus, thou Son of David, have mercy on me! As the prophecies revealed that the Messiah was to be the Son of David, in this appellation He really acknowledges His Christhood.

I always met many beggars in that country. While they all have their places, and unhesitatingly speak out in their language, asking for a contribution, I never heard one scream and roar as this one did. Luke uses the word eboese, which is from boao, which, you observe, if you will pronounce it loudly, makes a noise like the lowing of an ox. Hence we see that this man threw his mouth open, and roared aloud, refusing to be quiet, though many of the multitude rebuked him for his impetuosity and disorder. Jesus, however, gives His fur approval to his persistent roaring by calling him to Him unhesitatingly. Consequently, throwing aside his outer garment for the sake of expedition, rising, he hastens to Jesus, who immediately opens his eyes, certifying to him, Thy faith hath saved thee; thus laying an illimitable emphasis on the grace of faith, as Jesus is accustomed to do. O how wonderfully does Jesus preach salvation by faith! Blind Bartimeus not only received his eyesight, but the salvation of his soul, through simple faith in Jesus. Therefore we are not astonished that, having now become a disciple, he falls in with the crowd, and follows Jesus, doubtless, the remnant of his life, and is now playing on his golden harp. This is a notable case of whole-hearted, importunate seeking of Jesus. When they did their utmost to moderate him, telling him that screaming and roaring in the presence of that great multitude was so indecorous, you see he only roared the louder. Find a penitent on that line, and look out! something wonderful is going to happen.

Now, as you see, Matthew tells of two blind men restored as Jesus passed out of Jericho; Luke speaking of but one, and that one as he entered into the city; while Mark tells us of Bartimeus as he came out. How do we reconcile this apparent disharmony? There is no need of any reconcilement. I have no doubt but He did, as Luke says, restore a blind man as He went in, and, as Luke says, two as he came out, of whom, doubtless, Bartimeus was one; as you must remember that many of our Lords great miracles are not found now in the inspired records, but only a few salient ones.

The Jericho so celebrated in the days of Joshua stood on the plain of the Jordan, near the base of the Mount of Temptation, where Jesus was tempted by Satan, and ten miles from the ford of the Jordan where Israel crossed over and Jesus was baptized. You know when this city was destroyed, Israel having shouted down the walls, God forbade its rebuilding. So it has never been rebuilt. However, they built a new city, two miles south, where the road from Jerusalem reaches the foot of the mountain and proceeds out, crossing the plain of the Jordan. This was the Jericho in the days of Christ. In the desolation of Judea by the Roman armies, soon after the crucifixion of Jesus, Jericho was destroyed. When the Crusaders conquered and took possession of the Holy Land, A. D. 1099, they rebuilt Jericho, about two miles farther east, along the road to the Jordan ford. This Jericho is still standing. I lodged there during both of nay visits in that country.

Fuente: William Godbey’s Commentary on the New Testament

Mat 20:29-34. Two Blind Men Healed (Mar 10:46-52*, Luk 18:35-43).Mt. gives Bartimus (?) a companion (he is fond of doubling, cf, Mat 8:28, Mat 9:27). But he says Jesus touched their eyes (cf. Mar 8:22-26). Like Mk., he places the incident as Jesus was leaving Jericho; contrast Lk.

Fuente: Peake’s Commentary on the Bible

Verse 29

Jericho; a large town west of the Jordan, about twenty miles northeast from Jerusalem.

Matthew 20:30-34. Luke, in describing apparently the same case, speaks of only one blind man and represents the occurrence as taking place on their approach to Jericho, instead of when leaving it, (Luke 18:35-43.) Minute diversities in the circumstances of a narrative are not uncommon among the sacred writers, although this is one of the most striking instances. In the case of ordinary witnesses, such discrepancies are considered as proving the honesty and independence of the testimony.

Fuente: Abbott’s Illustrated New Testament

20:29 {6} And as they departed from Jericho, a great multitude followed him.

(6) Christ by healing these blind men with only one touch, shows that he is the only light of the world.

Fuente: Geneva Bible Notes

6. An illustration of illumination 20:29-34 (cf. Mar 10:46-52; Luk 18:35-43)

Even on the way to give His life a ransom for many Jesus continued to serve, as this pericope shows. Rather than delivering Himself from the fate He foresaw, He mercifully and compassionately delivered others from their afflictions.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Jesus and His disciples left Jericho at the north end of the Dead Sea and proceeded west up the Judean wilderness road toward Jerusalem for the Passover feast (cf. Mat 20:17). Jericho was the last town that travelers to Jerusalem would go through after crossing the Jordan River from Perea. Great crowds continued to follow Jesus, undoubtedly to benefit from His healing ministry. The road was probably full of Jews, many from Galilee, making their way to Jerusalem for the feast.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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