TRV
Translation
King James Version
And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.
Complete Jewish Bible
Instantly he received his sight and began following him, glorifying God; and when all the people saw it, they too praised God.
Berean Standard Bible
Immediately he received his sight and followed Jesus, glorifying God. And all the people who saw this gave praise to God.
American Standard Version
And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.
World English Bible Messianic
Immediately he received his sight, and followed him, glorifying God. All the people, when they saw it, praised God.
Geneva Bible (1599)
Then immediatly he receiued his sight, and followed him, praysing God: and all the people, when they sawe this, gaue praise to God.
Young's Literal Translation
and presently he did receive sight, and was following him, glorifying God; and all the people, having seen, did give praise to God.
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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 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.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 126
With supreme authority, he said, “Receive your sight.” The expression is wonderful, worthy of God and transcending the bounds of human nature! Which of the holy prophets ever spoke like this or used words of so great authority? Observe that he did not ask of another the power to restore vision to him who was deprived of sight. He did not perform the divine miracle as the effect of prayer to God but rather attributed it to his own power. By his almighty will, Christ did whatever he would. “Receive,” he said, “your sight.” The word was light to him that was blind, because it was the word of him who is the true Light.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 126
Now that he was delivered from his blindness, did he neglect the duty of loving Christ? He certainly did not. It says, “He followed him, offering him glory like to God.” He was set free from double blindness. Not only did he escape from the blindness of the body but also from that of the mind and heart. He would not have glorified him as God, had he not possessed spiritual vision. He became the means of others giving Christ glory, for it says that all the people gave glory to 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
But let us now hear what happened to the blind man who was asking, or what he himself did. It follows: "Immediately he saw, and followed him." He sees and follows who puts into practice the good that he understands. But he sees and does not follow who indeed understands the good, but disdains to do good works. If therefore, dearest brothers, we now recognize the blindness of our pilgrimage, if by believing in the mystery of our Redeemer we sit by the wayside, if by praying daily we seek light from our Creator, if having been illuminated after our blindness we now see that same light through understanding, let us follow in our works the Jesus whom we perceive in our mind. Let us observe where he walks, and by imitating hold to his footsteps. For he follows Jesus who imitates him. For this reason he says: "Follow me, and let the dead bury their dead." Again he admonishes on this point, saying: "If anyone serves me, let him follow me." Let us therefore consider where he walks, that we may deserve to follow. Behold, though he is Lord and Creator of the angels, about to take up our nature which he created, he came into the womb of the Virgin. Yet he did not wish to be born in this world through the wealthy; he chose poor parents. Hence even a lamb to be offered for him was lacking; his mother found young doves and a pair of turtledoves for the sacrifice. He did not wish to prosper in the world; he endured reproaches and mockeries; he bore spitting, scourging, blows, a crown of thorns, and the cross; and because we fell from inner joy through delight in bodily things, he showed with what bitterness one returns there. What therefore ought man to suffer for himself, if God endured such things for men? He therefore who has now believed in Christ, but still pursues the gains of avarice, is lifted up in the pride of honor, burns with the torches of envy, pollutes himself with the filth of lust, desires the prosperous things that are in the world—he disdains to follow the Jesus in whom he has believed. For he walks by a different path, if he seeks joys and pleasures, when his guide showed him the way of bitterness. Let us therefore call back before our eyes the sins we have committed; let us consider how terrible is the judge who comes to punish these things; let us form our mind for lamentation; let our life become bitter for a time in repentance, lest it feel eternal bitterness in punishment. For through weeping we are led to eternal joys, as Truth promises when it says: "Blessed are those who mourn, for they shall be comforted." But through joys one arrives at weeping, as this same Truth attests when it says: "Woe to you who laugh now, for you shall mourn and weep." If therefore we seek the joy of reward at our arrival, let us hold to the bitterness of repentance on the way. And so it happens that not only does our life advance toward God, but this very conversion of ours kindles others to the praise of God. Hence it is added there: "And all the people, when they saw it, gave praise to God."
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 all the people, when they saw, gave praise to God. For the people gave praise to God, not only for the granted gift of light, but also for the merit of the faith of the one asking. They gave praise to God because they saw Jesus mercifully and powerfully restore light to the one asking, and acknowledged that the cry of firm faith, which rightly sought, could immediately be accomplished. Wherefore it should be noted that the Lord, appearing in the flesh, confirmed everything He taught with words by examples. For He who commanded us: Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven (Matt. V), in all things He began to do and teach (Acts I), sought not His own glory from men, but the glory of the Father (John VIII).
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 18:43 climactically concludes the narrative of Jesus' encounter with a blind man near Jericho, showcasing the immediate and profound impact of divine healing. The verse details the instantaneous restoration of the man's sight, followed by his immediate act of discipleship in accompanying Jesus and glorifying God. This miraculous event culminates in a collective response of praise from the entire observing crowd, publicly affirming God's power at work through Jesus.
CONTEXT
Literary Context: This verse serves as the powerful resolution to the preceding narrative in Luke 18:35-42. As Jesus approached Jericho on His final journey to Jerusalem, a blind beggar persistently cried out, "Jesus, Son of David, have mercy on me!" (Luke 18:38). Despite the crowd's attempts to silence him, his unwavering faith and desperate plea captured Jesus' attention. Jesus then called him, asked what he desired, and upon the man's request for sight, declared, "Receive thy sight: thy faith hath saved thee" (Luke 18:42). Luke 18:43 immediately follows, demonstrating the instantaneous fulfillment of Jesus' word and the man's subsequent actions, which transition directly into Jesus' entry into Jericho in Luke 19:1.
Historical & Cultural Context: Jericho was a significant city, often a stopping point for pilgrims traveling to Jerusalem, especially during Passover. Blindness was a prevalent affliction in ancient society, often leading to a life of begging and social marginalization, as medical solutions were limited. In the cultural understanding of the time, physical ailments, including blindness, were sometimes attributed to sin or divine judgment, making a healing miracle a profound demonstration of God's power and favor. The blind man's address of Jesus as "Son of David" was a significant messianic title, indicating a recognition of Jesus' royal and redemptive identity. The public nature of the healing and the crowd's praise underscore the communal aspect of religious experience and the immediate validation of divine intervention.
Key Themes: Luke 18:43 powerfully illustrates several core themes found throughout the Gospel of Luke. Firstly, it highlights the Divine Power and Authority of Jesus over physical infirmity, demonstrating His ability to bring about instantaneous and complete healing. Secondly, the narrative emphasizes the Efficacy of Faith, as Jesus explicitly states that the man's faith was instrumental in his healing (Luke 18:42). Thirdly, the man's immediate response of "followed him" underscores the theme of Immediate Transformation and Discipleship, presenting a model of how one should respond to divine grace—not just with gratitude, but with a commitment to walk with Christ. This aligns with Jesus' broader call to discipleship throughout Luke's Gospel. Finally, the verse prominently features the theme of Glorifying God, as both the healed man and the entire crowd publicly acknowledge and praise God for the miraculous work performed through Jesus, serving as a powerful witness to His divine nature and the coming of His Kingdom.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 18:43 effectively employs several literary devices to enhance its impact. Irony is present in the narrative leading up to this verse, where the physically blind man "sees" Jesus' true identity as the "Son of David" (Luke 18:38) more clearly than many of the sighted religious leaders. Contrast is evident in the man's initial state of marginalized blindness versus his immediate restoration to sight, mobility, and inclusion among Jesus' followers. The physical healing itself serves as potent Symbolism for spiritual insight and transformation, suggesting that just as the man's physical eyes were opened, so too can spiritual eyes be opened to the truth of Christ. The adverb "immediately" functions as a form of Emphasis, underscoring the divine power and instantaneous nature of the miracle, leaving no doubt about its supernatural origin. Finally, this verse acts as a Narrative Climax, providing the triumphant resolution to the tension established by the blind man's persistent cries and the crowd's initial attempts to silence him.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 18:43 is a profound theological statement on God's active presence and power through Jesus Christ. It underscores the truth that Jesus is not merely a healer but the embodiment of divine authority, capable of bringing about immediate and complete transformation. The miracle serves as a tangible sign of the inbreaking of God's Kingdom, where the marginalized are restored, and darkness is overcome by light. The man's response of following and glorifying God, echoed by the crowd, illustrates the proper human response to divine grace: not just gratitude, but worship, discipleship, and public witness. This narrative teaches that genuine faith leads to a life devoted to God, acknowledging His sovereignty and goodness in all circumstances.
REFLECTION AND APPLICATION
The story of the blind man's healing in Luke 18:43 offers timeless lessons for believers today. Just as the man's physical eyes were opened, we are called to allow Christ to open our spiritual eyes to His truth, His will, and the reality of His presence in our lives. Our response to God's grace, whether in dramatic intervention or quiet transformation, should mirror the man's immediate and wholehearted commitment: to follow Jesus and to glorify God. This means not just private devotion, but a public witness through our lives, actions, and words. When God works powerfully, it should lead us to join with the "all the people" in acknowledging His mighty works, reminding us that His power is still at work, calling us to a life of faith and obedience. This passage challenges us to consider if our response to God's grace is truly "immediate" and if our lives consistently "glorify God" in the sight of others.
Questions for Reflection
FAQ
Why is the man's immediate following of Jesus significant?
Answer: The man's immediate decision to follow Jesus is profoundly significant because it demonstrates a response of true discipleship, not merely gratitude for a physical healing. It signifies a complete turning point in his life, moving from a position of marginalization and dependence to one of active allegiance to Christ. This act of "following him" (Greek: akolouthéō) is a recurring theme in the Gospels, representing a commitment to Jesus' teachings, mission, and lifestyle, even to the point of taking up one's cross. It shows that his faith was not just for a temporary benefit but for a transformed life in the presence of the King of Kings.
How does this miracle relate to spiritual sight?
Answer: The physical healing of blindness in the Gospels frequently serves as a powerful metaphor for spiritual enlightenment and understanding. Just as the man received physical sight, those who come to faith in Christ receive spiritual understanding, moving from a state of spiritual darkness and ignorance to one of light and truth. Jesus often referred to Himself as the Light of the World, and His miracles of opening blind eyes illustrate His power to open the spiritual eyes of those who are spiritually blind to the truth of God and His Kingdom. This theme is particularly prominent in stories like the healing of the man born blind in John 9, where physical sight is directly contrasted with spiritual insight.
CHRIST-CENTERED FULFILLMENT
Luke 18:43 finds its ultimate Christ-centered fulfillment in Jesus' identity as the promised Messiah who brings light to a world shrouded in spiritual darkness. This miraculous healing of physical blindness is a tangible sign of Jesus' greater mission: to open the eyes of the spiritually blind, to liberate those enslaved by sin, and to usher in the Kingdom of God. Prophecies in the Old Testament, such as Isaiah 42:7 and Isaiah 61:1, foretold that the Messiah would bring sight to the blind, a promise Jesus explicitly claimed to fulfill in Luke 4:18. As the Great Physician, Jesus not only healed physical ailments but offered the ultimate healing for the human soul, providing a path to see God truly through faith in Him. His death and resurrection ultimately provide the means for humanity to move from spiritual blindness to seeing the truth of the Gospel and experiencing eternal life, enabling us to truly "glorify God" in Spirit and truth.