TRV
Translation
King James Version
Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight.
Complete Jewish Bible
“What do you want me to do for you?” The blind man said, “Lord, let me be able to see.”
American Standard Version
What wilt thou that I should do unto thee? And he said, Lord, that I may receive my sight.
World English Bible Messianic
“What do you want me to do?” He said, “Lord, that I may see again.”
Geneva Bible (1599)
Saying, What wilt thou that I doe vnto thee? And he said, Lord, that I may receiue my sight.
Young's Literal Translation
saying, `What wilt thou I shall do to thee?' and he said, `Sir, that I may receive sight.'
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In the KJVVerse 25,730 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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Ephrem the SyrianAD 373
COMMENTARY ON TATIAN’S DIATESSARON 15.22
The Light came into the world to give sight to the blind and faith to those who lacked it. When he approached the blind man, he cried out and said, “Jesus, Son of David, have mercy on me.” The beggar’s hand was stretched out to receive a penny from human beings and found himself receiving the gift of God! “Son of David, have mercy on me.” He correctly understood that Jesus was the Son of David, David who spared the blind and the lame of the Jebusites. What did he then answer him? “See, your faith has saved you.” Christ did not say to him, “It is your faith that has caused you to see,” in order to show that faith had first given him life and then bodily sight.
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.
Cyril of Alexandria (as quoted by Aquinas, AD 1274)AD 444
Catena Aurea by Aquinas
Having been brought up a Jew, he was not ignorant that of the seed of David should God be born according to the flesh, and therefore he addresses Him as God, saying, Have mercy upon me. Would that those might imitate him who divide Christ into two. For he speaks of Christ as God, yet calls Him Son of David. But they marvel at the justice of his confession, and some even wished to prevent him from confessing his faith. But by checks of this kind his ardour was not damped. For faith is able to resist all, and to triumph over all. It is a good thing to lay aside shame in behalf of divine worship. For if for money's sake some are bold, is it not fitting when the soul is at stake, to put on a righteous boldness? As it follows, But he cried out the more, Son of David, & c. The voice of one invoking in faith stops Christ, for He looks back upon them who call upon Him in faith. And accordingly He calls the blind man to Him, and bids him draw nigh, that he in truth who had first laid hold on Him in faith, might approach Him also in the body. The Lord asks this blind man as he drew near, What will thou that I shall do? He asks the question purposely, not as ignorant, but that those who stood by might know that he sought not money, but divine power from God. And thus it follows, But he said, Lord, that I may receive my sight.
From which it is clear, that he was released from a double blindness, both bodily and intellectual. For he would not have glorified Him as God, had he not truly seen Him as He is. But he also gave occasion to others to glorify God; as it follows, And all the people, when they saw it, gave praise unto God.
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
And it should be noted what He says to the blind man as he approaches: "What do you want Me to do for you?" Did He who was able to restore light not know what the blind man wanted? But He wishes to be asked for that which He foreknows both that we will ask and that He will grant. For He urges us persistently to prayer, and yet says: "For your heavenly Father knows what you need before you ask Him." Therefore He requires to be asked for this reason: He requires it in order to arouse the heart to prayer. Hence the blind man immediately added: "Lord, that I may see." Behold, the blind man seeks from the Lord not gold, but light. He considers it worthless to seek anything apart from light, because even if a blind man can possess anything whatsoever, without light he cannot see what he has. Let us therefore imitate, dearly beloved brethren, him whom we have heard was saved both in body and in mind. Let us not seek from the Lord false riches, nor earthly gifts, nor fleeting honors, but light; and not that light which is confined to a place, which ends with time, which is interrupted by the variation of nights, which is perceived by us in common with beasts, but let us seek the light which we can see together with the angels alone, which no beginning commences nor any end confines. To this light, indeed, faith is the way.
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 when he approached, he questioned him saying: What do you want me to do for you? And he said, Lord, that I may see. Did He who could give light not know what the blind man wanted? But He wishes that this be asked, which He knows beforehand that we would ask and He would grant. For He urgently admonishes us to prayer, and yet He says: Your Father knows what you need before you ask Him (Matthew VI). Therefore, He requires this, that it be asked; He requires this, that the heart be stirred to prayer. Wherefore the blind man immediately adds: Lord, that I may see. Behold, the blind man does not ask gold, but light from the Lord, he reckons it insignificant to ask for anything outside of light. Because even if the blind man can possess anything, without light he cannot see what he possesses. Let us therefore imitate him whom we have heard saved both in body and in mind, let us not seek false riches, not earthly gifts, not fleeting honors from the Lord, but light: namely that light which we can see only with the holy angels, which neither beginning initiates nor end confines. To which indeed light, the way is faith. Wherefore it is rightly added while illuminating the blind man:
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 18:41 captures the pivotal moment of direct engagement between Jesus and a persistent blind beggar outside Jericho. Following the man's fervent cries for mercy and the crowd's attempts to silence him, Jesus halts his journey and poses a profound question, inviting the man to articulate his deepest need. The man's immediate and clear response, "Lord, that I may receive my sight," reveals his faith in Jesus' divine authority and power, setting the stage for a miraculous restoration.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices. Dialogue is central, as Jesus' direct question and the blind man's concise response form the core of the interaction, highlighting the personal and immediate nature of the encounter. This brief exchange is packed with theological significance. There is also an element of Irony in the narrative: the physically blind man possesses profound spiritual insight, recognizing Jesus as "Son of David" and "Lord," while the sighted crowd remains spiritually oblivious, attempting to silence the one seeking truth and healing. Finally, Symbolism is powerfully at play, where physical blindness and the restoration of sight serve as a metaphor for spiritual darkness and enlightenment. The man's physical healing foreshadows the spiritual transformation that occurs when one truly "sees" and believes in Jesus.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 18:41 is a profound illustration of God's desire for specific and intentional prayer, not as a means to inform an omniscient God, but as an act of faith and dependence that deepens our relationship with Him. Jesus' question invites us to move beyond vague aspirations to articulate our deepest needs and desires, trusting in His willingness and power to respond. This encounter powerfully connects to the broader biblical narrative of divine compassion for the marginalized and the transformative power of faith, demonstrating that God is accessible to all who genuinely seek Him, regardless of their circumstances. The blind man's immediate and clear request for sight underscores the truth that when we approach God with a clear understanding of our need and His capacity, miracles can occur, both physically and spiritually.
REFLECTION AND APPLICATION
Luke 18:41 serves as a powerful reminder for every believer to approach God with intentionality and clarity in prayer. Jesus' question, "What wilt thou that I shall do unto thee?", is a timeless invitation for us to articulate our deepest needs and desires, not just in general terms, but with specific, heartfelt requests. This passage encourages us to move beyond vague petitions and to lay bare our true longings before the Lord, trusting in His profound compassion and boundless power. It challenges us to examine our own hearts: do we truly believe Jesus can meet our needs, and are we willing to express them openly to Him, just as the blind man did? This interaction also highlights the importance of persistence in seeking Jesus, even when others try to silence or discourage us. Our spiritual sight, like the blind man's physical sight, is a gift from God, and we are called to seek it diligently, trusting that the Lord desires to illuminate our understanding and transform our lives.
Questions for Reflection
FAQ
Why did Jesus ask the blind man what he wanted, if He already knew he was blind?
Answer: Jesus' question, "What wilt thou that I shall do unto thee?", was not born of ignorance but served several profound purposes. Firstly, it was an invitation for the blind man to articulate his faith and his specific desire, moving beyond a general plea for mercy to a concrete request. This act of vocalizing the need demonstrates the petitioner's trust and readiness to receive. Secondly, it emphasized the personal nature of Jesus' ministry, focusing on the individual's expressed need rather than a general, impersonal act of healing. It also served to highlight the man's faith, which Jesus later commends in Luke 18:42. This approach is consistent with other interactions where Jesus asks individuals to state their need, such as with the two blind men in Matthew 20:32.
What is the significance of the blind man calling Jesus "Lord"?
Answer: The blind man's address of Jesus as "Lord" (Greek: Kyrios) is highly significant. While Kyrios could be a respectful address like "Sir," in this context, especially following his earlier cry of "Son of David" (Luke 18:38), it signifies a profound recognition of Jesus' divine authority, power, and messianic identity. It indicates that the blind man saw Jesus as more than just a prophet or a good teacher; he acknowledged Him as sovereign and capable of performing a miracle of this magnitude. This title anticipates the later confession of Jesus as Lord by His disciples and the early church, as seen in passages like Philippians 2:11.
CHRIST-CENTERED FULFILLMENT
The encounter in Luke 18:41, where Jesus restores physical sight, profoundly foreshadows and exemplifies His ultimate mission as the Christ: to bring spiritual sight to a world lost in darkness. Just as the blind man was marginalized and helpless without his physical vision, humanity is spiritually blind and helpless without the light of Christ. Jesus' question, "What wilt thou that I shall do unto thee?", echoes His ongoing invitation to humanity to acknowledge their spiritual need and seek Him for salvation. He is the true Light of the World, who came to open the eyes of those who cannot see, both physically and spiritually (John 9:5). Through His atoning work on the cross, Jesus provides the ultimate healing for the human condition, delivering us from the spiritual blindness of sin and death and granting us the ability to perceive God's truth and eternal life (2 Corinthians 4:6). The blind man's cry for sight and subsequent following of Jesus (Luke 18:43) beautifully illustrates the journey of faith: recognizing our desperate need, crying out to the Lord, receiving His transformative grace, and then following Him in the way of discipleship. Jesus is the fulfillment of all healing, offering not just physical restoration but the eternal spiritual vision that leads to abundant life in Him (John 10:10).