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King James Version
¶ And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:
Complete Jewish Bible
As Yeshua approached Yericho, a blind man was sitting by the road, begging.
Berean Standard Bible
As Jesus drew near to Jericho, a blind man was sitting beside the road, begging.
American Standard Version
And it came to pass, as he drew nigh unto Jericho, a certain blind man sat by the way side begging:
World English Bible Messianic
As he came near Jericho, a certain blind man sat by the road, begging.
Geneva Bible (1599)
And it came to passe, that as he was come neere vnto Iericho, a certaine blinde man sate by the way side, begging.
Young's Literal Translation
And it came to pass, in his coming nigh to Jericho, a certain blind man was sitting beside the way begging,
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In the KJVVerse 25,724 of 31,102
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Commentary on Luke 18 verses 35–43
35 ¶ And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:
36 And hearing the multitude pass by, he asked what it meant.
37 And they told him, that Jesus of Nazareth passeth by.
38 And he cried, saying, Jesus, thou Son of David, have mercy on me.
39 And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou Son of David, have mercy on me.
40 And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him,
41 Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight.
42 And Jesus said unto him, Receive thy sight: thy faith hath saved thee.
43 And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.
Christ came not only to bring light to a dark world, and so to set before us the objects we are to have in view, but also to give sight to blind souls, and by healing the organ to enable them to view those objects. As a token of this, he cured many of their bodily blindness: we have now an account of one to whom he gave sight near Jericho. Mark gives us an account of one, and names him, whom he cured as he went out of Jericho, Mar 10:46. Matthew speaks of two whom he cured as they departed from Jericho, Mat 20:30. Luke says it was en tō engizein auton - when he was near to Jericho, which might be when he was going out of it as well as when he was coming into it. Observe,
I. This poor blind man sat by the wayside, begging, Luk 18:35. It seems, he was not only blind, but poor, had nothing to subsist on, nor any relations to maintain him; the fitter emblem of the world of mankind which Christ came to heal and save; they are therefore wretched and miserable, for they are both poor and blind, Rev 3:17. He sat begging, for he was blind, and could not work for his living. Note, Those ought to be relieved by charity whom the providence of God has any way disabled to get their own bread. Such objects of charity by the way-side ought not to be overlooked by us. Christ here cast a favourable eye upon a common beggar, and, though there are cheats among such, yet they must not therefore be all thought such.
II. Hearing the noise of a multitude passing by, he asked what it meant, Luk 18:36. This we had not before. It teaches us that it is good to be inquisitive, and that those who are so some time or other find the benefit of it. Those who want their sight should make so much the better use of their hearing, and, when they cannot see with their own eyes, should, by asking questions, make use of other people's eyes. So this blind man did, and by that means came to understand that Jesus of Nazareth passed by, Luk 18:37. It is good being in Christ's way; and, when we have an opportunity of applying ourselves to him, not to let it slip.
III. His prayer has in it a great deal both of faith and fervency: Jesus, thou Son of David, have mercy on me, Luk 18:38. He owns Christ to be the Son of David, the Messiah promised; he believes him to be Jesus, a Saviour; he believes he is able to help and succour him, and earnestly begs his favour: "Have mercy on me, pardon my sin, pity my misery." Christ is a merciful king; those that apply themselves to him as the Son of David shall find him so, and ask enough for themselves when they pray, Have mercy on us; for Christ's mercy includes all.
IV. Those who are in good earnest for Christ's favours and blessings will not be put by from the pursuit of them, though they meet with opposition and rebuke. They who went along chid him as troublesome to the Master, noisy and impertinent, and bade him hold his peace; but he went on with his petition, nay, the check given him was but as a dam to a full stream, which makes it swell so much the more; he cried the louder, Thou Son of David, have mercy on me. Those who would speed in prayer must be importunate in prayer. This history, in the close of the chapter, intimates the same thing with the parable in the beginning of the chapter, that men ought always to pray, and not to faint.
V. Christ encourages poor beggars, whom men frown upon, and invites them to come to him, and is ready to entertain them, and bid them welcome: He commanded him to be brought to him. Note, Christ has more tenderness and compassion for distressed supplicants than any of his followers have. Though Christ was upon his journey, yet he stopped and stood, and commanded him to be brought to him. Those who had checked him must now lend him their hands to lead him to Christ.
VI. Though Christ knows all our wants, he will know them from us (Luk 18:41): What wilt thou that I shall do unto thee? By spreading our case before God, with a particular representation of our wants and burdens, we teach ourselves to value the mercy we are in pursuit of; and it is necessary that we should, else we are not fit to receive it. This man poured out his soul before Christ, when he said, Lord, that I may receive my sight. Thus particular should we be in prayer, upon particular occasions.
VII. The prayer of faith, guided by Christ's encouraging promises, and grounded on them, shall not be in vain; nay, it shall not only receive an answer of peace, but of honour (Luk 18:42); Christ said, Receive thy sight, thy faith hath saved thee. True faith will produce fervency in prayer, and both together will fetch in abundance of the fruits of Christ's favour; and they are then doubly comfortable when they come in that way, when we are saved by faith.
VIII. The grace of Christ ought to be thankfully acknowledged, to the glory of God, Luk 18:43. 1. The poor beggar himself, that had his sight restored, followed Christ, glorifying God. Christ made it his business to glorify his Father; and those whom he healed pleased him best when they praised God, as those shall please God best who praise Christ and do him honour; for, in confessing that he is Lord, we give glory to God the Father. It is for the glory of God if we follow Christ, as those will do whose eyes are opened. 2. The people that saw it could not forbear giving praise to God, who had given such power to the Son of Man, and by him had conferred such favours on the sons of men. Note, We must give praise to God for his mercies to others as well as for mercies to ourselves.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 35–43. Public domain.
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Ambrose of MilanAD 397
Commentary on Luke
In the Gospel according to St. Matthew, two men are depicted, but Luke depicts one. Matthew depicts it as Jesus was leaving Jericho, but Luke as he was approaching the city. Otherwise there is no difference. The image of the Gentile people is in this case one man who through the divine blessing received the clarity of his lost sight. It makes no difference whether the Gentile people received the healing through one or two blind men since, taking the origin from Ham and Japheth, sons of Noah, they set out the two authors of their race in two blind men.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
In the blind man we have a type of the Gentile people, who have received by the Sacrament of our Lord the brightness of the light which they had lost. And it matters not whether the cure is conveyed in the case of one or two blind men, inasmuch as deriving their origin from Ham and Japhet, the sons of Noah, in the two blind men they put forward two authors of their race.
Or, He asked the blind man to the end that we might believe, that without confession no man can be saved.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
We might understand the expression of being nigh to Jericho, as if they had already gone out of it, but were still near. It might, though less common in this sense, be so taken here, since Matthew relates, that as they were going out of Jericho, two men received their sight who sat by the way side. There need be no question about the number, if we suppose that one of the Evangelists remembering only one was silent about the other. Mark also mentions only one, and he too says that he received his sight as they were going out of Jericho; he has given also the name of the man and of his father, to let us understand that this one was well known, but the other not so, so that it might come to pass that the one who was known would be naturally the only one mentioned. But seeing that what follows in St. Luke's Gospel most plainly proves the truth of his account, that while they were yet coming to Jericho, the miracle took place, we cannot but suppose that there were two such miracles, the first upon one blind man when our Lord was coming to that city, the second on two, when He was departing out of it; Luke relating the one, Matthew the other.
(de Quæst. Ev. l. ii. qu. 48.) If we interpret Jericho to mean the moon, and therefore death, our Lord when approaching His death commanded the light of the Gospel to be preached to the Jews only, who are signified by that one blind man whom Luke speaks of, but rising again from the dead and ascending to heaven, to both Jews and Gentiles; and these two nations seem to be denoted by the two blind men whom Matthew mentions.
Pseudo-Chrysostom (as quoted by Aquinas, AD 1274)AD 500
Catena Aurea by Aquinas
(Hom. de cæco et Zacchæo) There was a great multitude gathered round Christ, and the blind man indeed knew Him not, but felt a drawing towards Him, and grasped with his heart what his sight embraced not. As it follows, And when he heard the multitude passing by, he asked what it was. And those that saw spoke indeed according to their own opinion. And they told him that Jesus of Nazareth passeth by. But the blind man cried out. He is told one thing, he proclaims another; for it follows, And he cried out, saying, Jesus, thou Son of David, have mercy on me. Who taught thee this, O man? Hast thou that art deprived of sight read books? Whence then knowest thou the Light of the world? Verily the Lord giveth sight to the blind. (Ps. 146:8.)
(Chrys. ut sup.) Or because the Jews perverting the truth might say, as in the case of him who was born blind, This is not he, but one like unto to him, (John 9:8.) He wished the blind first to make manifest the infirmity of his nature, that then he might fully acknowledge the greatness of the grace bestowed upon him. And as soon as the blind man explained the nature of his request, with words of the highest authority He commanded him to see. As it follows, And Jesus said to him, Receive thy sight. This served only still more to increase the guilt of unbelief in the Jews. For what prophet ever spoke in this way? Observe moreover what the physician claims from him whom he has restored to health. Thy faith hath saved thee. For faith then mercies are sold. Where faith is willing to accept, there grace abounds. And as from the same fountain some in small vessels draw little water, while others in large draw much, the fountain knowing no difference in measure; and as according to the windows which are opened, the sun sheds more or less of its brightness within; so according to the measure of a man's motives does he draw down supplies of grace. The voice of Christ is changed into the light of the afflicted. For He was the Word of true light. And thus it follows, And immediately he said. But the blind man as before his restoration he showed an earnest faith, so afterwards did he give plain tokens of his gratitude; And he followed him, glorifying God.
(Chrys. ubi sup.) We may here well inquire, why Christ forbids the healed demoniac who wished to follow Him, but permits the blind man who had received his sight. There seems to be a good reason for both the one case and the other. He sends away the former as a kind of herald, to proclaim aloud by the evidence of his own state his benefactor, for it was indeed a notable miracle to see a raving madman brought to a sound mind. But the blind man He allows to follow Him, since He was going up to Jerusalem about to accomplish the high mystery of the Cross, that men having a recent report of a miracle might not suppose that He suffered so much from helplessness as from compassion.
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 2
But the miracles of our Lord and Savior are to be received, dearest brothers, in such a way that we both believe them to have truly occurred, and yet understand that through their significance they indicate something to us. For His works both show one thing through their power and speak another through their mystery. For behold, we do not know who this blind man was according to the historical account, but yet we know whom he signifies through the mystery. For the blind man is the human race, which, expelled from the joys of paradise in its first parent, ignorant of the brightness of the light above, suffers the darkness of its condemnation; but yet is illuminated through the presence of its Redeemer, so that it now sees the joys of the inner light through desire, and sets the steps of good work upon the way of life.
It must be noted that when Jesus is said to draw near to Jericho, the blind man is illuminated. For Jericho is interpreted as "moon," and the moon in sacred speech stands for the weakness of the flesh, because as it wanes through its monthly phases, it signifies the weakness of our mortality. Therefore, while our Creator draws near to Jericho, the blind man returns to light, because when the divinity took on the weakness of our flesh, the human race received back the light it had lost. For by the very means through which God suffers human things, man is raised up to divine things. This blind man is rightly described as sitting beside the road and being a beggar; for the Truth himself says: "I am the way." Therefore whoever does not know the brightness of eternal light is blind; but if he already believes in the Redeemer, he sits beside the way; if, however, he already believes but neglects to ask that he might receive eternal light, and ceases from prayers, the blind man indeed sits beside the way but does not beg at all. But if he has both believed and recognized the blindness of his heart, and asks that he might receive the light of truth, the blind man sits beside the way and begs. Therefore whoever recognizes the darkness of his own blindness, whoever understands that the light of eternity is what he lacks, let him cry out from the depths of his heart, let him cry out with the voices of his mind, saying: "Jesus, Son of David, have mercy on me."
Gregory the Dialogist (as quoted by Aquinas, AD 1274)AD 604
Catena Aurea by Aquinas
(Hom. 2. in Ev.) Because the disciples being yet carnal were unable to receive the words of mystery, they are brought to a miracle. Before their eyes a blind man receives his sight, that by a divine work their faith might be strengthened.
(Hom. 2. in Ev.) Or, blindness is a symbol of the human race, which in our first parent knowing not the brightness of heavenly light, now suffers the darkness of his condemnation. Jericho is interpreted 'the moon,' whose monthly wanings represent the feebleness of our mortality. While then our Creator is drawing nigh to Jericho, the blind is restored to sight, because when God took upon Him the weakness of our flesh, the human race received back the light which it had lost. He then who is ignorant of this brightness of the everlasting light, is blind. But if he does no more than believe in the Redeemer who said, I am the way, the truth, and the life; (John 13:6.) he sits by the way side. If he both believes and prays that he may receive the everlasting light, he sits by the way side and begs. Those that went before Jesus, as He was coming, represent the multitude of carnal desires, and the busy crowd of vices which before that Jesus comes to our heart, scatter our thoughts, and disturb us even in our prayers. But the blind man cried out the more; for the more violently we are assailed by our restless thoughts, the more fervently ought we to give ourselves to prayer. As long as we still suffer our manifold fancies to trouble us in our prayers, we feel in some measure Jesus passing by. But when we are very stedfast in prayer, God is fixed in our heart, and the lost light is restored. Or to pass by is of man, to stand is of God. The Lord then passing by heard the blind man crying, standing still restored him to sight, for by His humanity in compassion to our blindness He has pity upon our cries, by the power of His divinity He pours upon us the light of His grace.
Now for this reason He asks what the blind man wished, that He might stir up his heart to prayer, for He wishes that to be sought in prayer, which He knows beforehand both that we seek and He grants.
(ubi sup.) The blind man seeks from the Lord not gold, but light. Let us then seek not for false riches, but for that light which together with the Angels alone we may see, the way whereunto is faith. Well then was it said to the blind, Receive thy sight; thy faith hath saved thee. He who sees, also follows, because the good which he understands he practises.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
Not only for the gift of light obtained, but for the merit of the faith which obtained it.
BedeAD 735
On the Gospel of Luke
And it came to pass, that as he was coming near Jericho, a certain blind man sat by the way begging. And when he heard the multitude passing by, he asked what it meant. They told him that Jesus of Nazareth was passing by. This blind man signifies, by allegory, the human race, which, expelled from the joys of paradise in the first parent, suffering the darkness of damnation, unaware of the clarity of heavenly light. But when Jesus is said to approach Jericho, the blind man is illuminated. For Jericho is interpreted as the moon. The moon, however, in sacred scripture, is used to signify the defect of the flesh, because as it decreases in its monthly phases, it signifies the defect of our mortality. Therefore, when our Creator approaches Jericho, the blind man returns to the light, because, as the Divinity takes on the defect of our flesh, the human race receives the light that it had lost. This blind man indeed is rightly described as sitting by the way and begging. For the Truth itself said: I am the way (John XIV). Thus, he who knows not the clarity of eternal light is blind; but if he already believes in the Redeemer, he sits by the way. If he already believes, but does not request to receive the eternal light, and neglects to pray, the blind man indeed sits by the way, but he does not beg. But if he both believes and prays, the blind man both sits by the way and begs.
Theophylact of OhridAD 1107
The Lord performed this wayside miracle of the blind man so that even His passage along a road would yield a profitable teaching for His disciples and for us: that we should in all things, at all times, and in every place do what is beneficial and never be idle. The blind man believed that Jesus was the awaited Messiah; having been raised among the Jews, it is certain that he knew that the Christ would be of the seed of David. Therefore he cries out with a great voice, Son of David, have mercy on me. His words have mercy on me show that he understood Jesus to be divine and not merely a man. Marvel at his staunch confession: although rebuked by many, he did not keep silent, but cried out all the more, urged on by the fervent zeal within him. Therefore Jesus summons him as one who is truly worthy to approach Him, and asks him, What wilt thou that I shall do unto thee? He asks the question, not in ignorance of what the blind man wanted, but so that it would not appear to the others who were present that the Lord gave something different from what the man wanted. Otherwise, some might have said that the Lord, in a vainglorious show of power, healed the mans blindness when the man had only been begging for alms.(1) Envy might well have inspired some to slander the Lord with such foolishness as this. Therefore the Lord asked the blind man what he wanted, and when He heard that he wanted his sight, He gave him his sight. See the absence of vainglory—the Lord says, "Thy faith hath made thee whole. For you have believed with faith that I am the Son of David, the Christ, Who is now revealed, and you have shown such zeal that you did not keep silent even when rebuked." We may learn from this that when we ask with faith, God does not give something other than what we ask for, but the very same thing. However, when we ask for one thing and receive something else, it is clear that either we did not make a good request or we did not ask with faith. (2) See also the power of the Lord: Receive thy sight.(3) Which of the prophets ever healed in this manner, with such power? His voice, proceeding from Him Who is the true Light, became light to the blind man. See also the gratitude of the healed man: he followed Jesus, glorifying God, and causing others to do the same.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
And to show that our Lord did not even walk without doing good, He performed a miracle on the way, giving His disciples this example, that we should be profitable in all things, and that nothing in us should be in vain.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 18:35 introduces a pivotal moment in Jesus' journey towards Jerusalem, setting the stage for a remarkable encounter near the ancient city of Jericho. As Jesus approaches, He comes across a marginalized, unnamed blind man sitting by the roadside, relying on begging for survival. This verse not only highlights Jesus' consistent ministry to the vulnerable and overlooked but also foreshadows the profound spiritual insights and transformative power He brings to those in desperate need, emphasizing His divine proximity to human suffering.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 18:35 employs several literary devices to enhance its narrative and thematic impact. Foreshadowing is evident as Jesus' approach to Jericho, a city often associated with spiritual significance and the gateway to Jerusalem, hints at the profound spiritual events about to unfold in the capital. The blind man himself serves as powerful symbolism for spiritual blindness, a state from which only Christ can bring true sight. His physical condition mirrors the spiritual condition of many who encountered Jesus but failed to recognize His true identity. The contrast between the man's utter helplessness and Jesus' imminent power is stark, setting the stage for a dramatic display of divine authority. Furthermore, the scene presents a subtle irony: while many with physical sight remained spiritually blind to Jesus' messianic claims, this physically blind man will soon "see" Jesus for who He truly is, leading to his healing and discipleship.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 18:35 serves as a powerful theological statement about Jesus' ministry and the nature of the Kingdom of God. It underscores the divine initiative in seeking out the lost and marginalized, demonstrating that God's compassion extends to those on the fringes of society. The blind man's desperate state highlights humanity's universal need for divine intervention, not only for physical healing but for spiritual enlightenment. Jesus' willingness to stop and engage with such an individual, despite His urgent journey to Jerusalem, exemplifies the core values of His Kingdom: radical inclusion, profound empathy, and transformative power. This encounter prefigures the ultimate spiritual sight that Jesus offers through His atoning work, opening the eyes of those who are spiritually blind to the truth of God's grace and salvation.
REFLECTION AND APPLICATION
Luke 18:35 invites us to pause and consider the profound implications of Jesus' approach to human suffering and marginalization. Just as the blind man sat by the wayside, many in our contemporary world, though perhaps not physically blind, are spiritually or emotionally "begging" for hope, purpose, or connection. This verse reminds us that Jesus is continually drawing near to those in need, often in the most unexpected places and circumstances. It challenges us to cultivate a posture of awareness and empathy, to truly "see" the marginalized in our communities, and to recognize that divine encounters can happen even in the mundane. The blind man's story, which unfolds in the subsequent verses, teaches us about the power of persistent faith and the accessibility of Christ to all who cry out to Him. It encourages us to bring our own areas of blindness—whether spiritual, emotional, or intellectual—to the Lord, trusting that He is willing and able to grant us sight and transformation.
Questions for Reflection
FAQ
Why do the Gospel accounts seem to differ on the details of this healing near Jericho?
Answer: The Synoptic Gospels (Matthew, Mark, and Luke) each record an account of Jesus healing a blind man (or men) near Jericho, but with slight variations. Matthew 20:29-34 mentions two blind men, Mark 10:46-52 names one, Bartimaeus, and Luke 18:35-43 focuses on one unnamed blind man. Furthermore, Matthew and Mark place the event as Jesus is leaving Jericho, while Luke states "as he was come nigh unto Jericho." Scholars reconcile these differences by understanding "nigh unto" (Luke's phrase) to encompass the general vicinity of the city, meaning it could have occurred as Jesus was approaching or departing the broader Jericho area. The discrepancy in the number of men is often explained by the possibility that Luke and Mark focus on the most prominent or vocal individual, while Matthew includes both. These variations are typical of ancient biographical writing, where the emphasis was on conveying the truth of the event and its theological significance rather than strict journalistic precision, and they do not undermine the core historical reality of the miracle.
CHRIST-CENTERED FULFILLMENT
Luke 18:35, in its depiction of Jesus drawing near to a blind beggar, profoundly foreshadows and embodies the Christ-centered fulfillment of Old Testament prophecies concerning the Messiah. Jesus' ministry of opening the eyes of the blind, as prophesied in passages like Isaiah 35:5 and Isaiah 42:7, is not merely about physical sight but about bringing spiritual illumination to a world shrouded in darkness. The blind man's physical condition symbolizes humanity's spiritual blindness—our inability to perceive God's truth and our desperate need for divine intervention. Jesus, as the Light of the World, comes to dispel this darkness, offering not just a temporary fix but eternal salvation. His ultimate act of compassion on the cross, where He became sin for us, provides the means for all who are spiritually blind to receive true sight, allowing them to see God's grace and enter into His glorious Kingdom. Thus, this encounter near Jericho is a microcosm of Jesus' entire redemptive mission: drawing near to the lost and broken, offering transformative healing, and leading them into the light of His saving truth, culminating in the spiritual sight offered through His atoning sacrifice and resurrection.