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“Jesus Heals Two Blind Men”· Matthew 20:29–34
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Young's Literal Translation
And they going forth from Jericho, there followed him a great multitude,
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Historical interpretation
Six Centuries of Reception
13 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Or; Those that believed rebuked them that they should not dishonour Him by styling Him merely Son of David, but should rather say, Son of God, have mercy on us.
Or; Jesus does not pass on, but stands still, that by His standing His goodness may not pass by, but as from an abiding fount mercy may flow forth upon them.
Figuratively, Jericho is taken to be the world, into which Christ came down. They who are in Jericho, know not how to escape from the wisdom of the world, unless they see not Jesus only coming out of Jericho, but also His disciples. This when they saw, great multitudes followed Him, despising the world and all worldly things, that under His guidance they may go up to the heavenly Jerusalem. The two blind men we may call Judah and Israel, who before the coming of Christ were blind, not seeing the true word which was in the Law and the Prophets, yet sitting by the wayside of the Law and the Prophets, and understanding Him only as after the flesh, they cried to Him who was made of the seed of David according to the flesh.
We also now sitting by the wayside of the Scriptures, and understanding wherein we are blind, if we ask with desire, He will touch the eyes of our souls, and the gloom of ignorance shall depart from our minds, that in the light of knowledge we may follow Him, who gave us power to see to no other end than that we should follow Him.
Or, They bid them hold their peace, not from reverence for Christ, but because they were grieved to hear from the blind what they denied, namely, that the Lord was the Son of David.
Wherefore doth He ask them? Lest any one should think that when they wish to receive one thing, He giveth them another thing. For indeed it is usual with Him on every occasion, first to make manifest and discover to all the virtue of those He is healing, and then to apply the cure, for one reason, that He might lead on the others likewise to emulation; and for another, that He might show that they were enjoying the gift worthily. This, for instance, He did with respect to the Canaanitish woman also, this too in the case of the centurion, this again as to her that had the issue of blood, or rather that marvellous woman even anticipated the Lord's inquiry; but not so did He pass her by, but even after the cure makes her manifest. Such earnest care had He on every occasion to proclaim the good deeds of them that come to Him, and to show them to be much greater than they are, which He doth here also.
Then, when they said what they wished, He had compassion on them, and touched them. For this alone is the cause of their cure, for which also He came into the world. But nevertheless, although it be mercy and grace, it seeks for the worthy.
But that they were worthy is manifest, both from what they cried out, and from the fact that, when they had received, they did not hasten away, as many do, being ungrateful after the benefits. Nay, they were not like this, but were both persevering before the gift, and after the gift grateful, for "they followed Him."
But let us keep to the things set before us, and let us listen to these blind men, who were better than many that see. For neither having a guide, nor being able to see Him when come near to them, nevertheless they strove to come unto Him, and began to cry with a loud voice, and when rebuked for speaking, they cried the more. For such is the nature of an enduring soul, by the very things that hinder, it is borne up.
But Christ suffered them to be rebuked, that their earnestness might the more appear, and that thou mightest learn that worthily they enjoy the benefits of their cure. Therefore He doth not so much as ask, "Do ye believe?" as He doth with many; for their cry, and their coming unto Him, sufficed to make their faith manifest.
Hence learn, O beloved, that though we be very vile and outcast, but yet approach God with earnestness, even by ourselves we shall be able to effect whatsoever we ask. See, for instance, these men, how, having none of the apostles to plead with them, but rather many to stop their mouths, they were able to pass over the hindrances, and to come unto Jesus Himself. And yet the evangelist bears witness to no confidence of life in them, but earnestness sufficed them instead of all.
These then let us also emulate. Though God defer the gift, though there be many withdrawing us, let us not desist from asking. For in this way most of all shall we win God to us. See at least even here, how not poverty, not blindness, not their being unheard, not their being rebuked by the multitude, not anything else, impeded their exceeding earnestness. Such is the nature of a fervent and toiling soul.
How much soever you humble yourself, you cannot descend so far as did your Lord.
(Hom. lxvi.) Christ suffered them to be forbidden, that their desire might be the more evidenced. Hence learn that though we be repulsed, yet if we come to God with earnestness, of ourselves, we shall obtain that we ask. It follows, And Jesus stood still, and called them, and said, What will ye that I should do unto you?
But as before this bounty they had been persevering, so after the receiving it they were not ungrateful.
(Verse 19 onwards) And as they were departing from Jericho, a great crowd followed him. And behold, two blind men sitting by the roadside, heard that Jesus was passing by, and they cried out, saying: Lord, have mercy on us, Son of David. But the crowd rebuked them, telling them to be silent. Yet they cried out even more, saying: Lord, have mercy on us, Son of David. There were many robbers in Jericho who used to attack and harm those who were coming in and going out of Jerusalem; therefore the Lord came to Jericho with his disciples, to heal the wounded and to bring a large crowd with him. Finally, after they want to leave from Jericho, a large crowd followed him. If he had stayed in Jerusalem and never descended to the lowly things, the crowd would still be sitting in darkness and in the shadow of death until today. But there were also two blind men by the road. He calls blind those who could not yet speak: In your light we will see light (Ps. XXXV, 10). Along the road, because they seemed to have knowledge of the Law: but they were ignorant of the way, which is Christ: whom most understand as the Pharisees and Sadducees, and others as both the people, the old Testament and the New: because one, following the written Law, was blind without Christ. Because they could not see by themselves, they heard the proclamations of the Savior, and confessed him as the son of David. But if both blind men are referred to the Jewish people, what follows, 'The crowd rebuked them,' should be understood in relation to the Gentiles: whom the Apostle warns not to boast and be arrogant against their own root (Rom. 11); but since they themselves were grafted in by the error of those before them from the wild olive tree into the good olive tree, they should by no means envy the salvation of those before them. Have mercy on us, O son of David. They are reproached by the crowds, and yet they do not remain silent: but rather they repeat the same thing more frequently, so that they may show the desire for the fullness of true light.
Jesus stood still, because they being blind could not see their way. About Jericho were many pits, crags, and abrupt precipices; there fore the Lord stands still, that they might come to Him.
He commands that they be called to Him that the multitude may not withhold them; and He asks them what they would, that by their answer, their necessity may be made apparent, and His power be shown in their healing.
The Creator bestows what nature had not given; or at least mercy accords what weakness had withheld.
They then who had sat shut up in Jericho, and knew only to cry with their voice, afterwards follow Jesus, not so much with their feet as in their virtues.
By the two blind men are generally understood the Pharisees and Sadducees.
The Lord acted according to their faith. He restored their eyes. He has been healing sickness within, deafness within and deadness within. Now he is healing blindness within. The eyes of the heart are closed. Jesus is passing by so that we might shout to him.What does it mean that Jesus was passing by? He is coming to us in time. Only for a short time is Jesus passing by us. What does it mean that Jesus is passing by? He is acting in a moment that comes to pass. Note how many things he has now done which have already passed by. He was born of the Virgin Mary in time. Is he being born always? As an infant he was nursed. Is he still being nursed? No, he matured through the successive ages of life until he came to adulthood. Is he always growing physically? After infancy came boyhood, after boyhood came youth; after youth he came to full human stature in several developing stages of growth. Even the very miracles that he did have “passed by.” Now we read about them and believe. They were written about so that they might be read later. But when they were occurring they were passing by like all temporal events. Finally, not to dwell long on this, he was crucified. Is he still hanging on the cross? In a similar temporal flow, he was buried, he rose again, he ascended into heaven. Now “he cannot die again; death no longer has mastery over him.” Now his divinity abides forever; yes, even the immortality of his body now shall never pass away. But nevertheless all those things that were done by him in time have passed by, and having passed by they were written down in order to be read and preached to be believed. In all these things then “Jesus was passing by.”
(de Cons. Ev. ii. 65.) Mark relates this miracle, but speaks of only one blind man. This difficulty is thus explained; of the two blind men whom Matthew has introduced, one was well known in that city, as appears by Mark's mentioning both his name, and that of his father. (Mark 10:46.) Bartimæus the son of Timæus was well known as having sunk from great affluence, and now sitting not only blind, but a beggar. For this reason then it is that Mark chose to mention him alone, because the restoration of his sight procured fame to the miracle, in proportion to the notoriety of the fact of his blindness. Though what Luke relates was done after the same manner, yet his account is to be taken of another though similar miracle. (Luke 18:35.) That which he gives was done as they drew near to Jericho; this in the other two as they came out of Jericho.
As the proof of the husbandman's industry lies in the abundance of his crop, so the fulness of the Church is the evidence of an industrious teacher; so it is here said, And as they departed from Jericho, a great multitude followed him. No one was deterred by the toilsomeness of the journey, for spiritual love feels no fatigue; no one was kept away by the thought of sufferings, for they were going into possession of the kingdom of heaven. For he who has in very deed tasted the reality of heavenly good, has nothing to attach him to earth. In good season these blind men come before Christ, that having their eyes opened, they may go up with Him to Jerusalem as witnesses to His power. They heard the sound of the passers by, but saw not their persons, and having nothing free about them but their voice, because they could not follow Him with their feet, they pursued Him with their voice; When they heard that Jesus passed by, they cried out, saying, Have mercy on us, O Lord, thou Son of David.
For they saw how mean their clothes, and considered not how pure their consciences. See the foolish wisdom of men! They think great men are hurt when they receive the homage of the poor. What poor man dare salute a rich man in public?
They were rather encouraged than repelled by this rebuke. For so faith is quickened by being prohibited; and hence is secure in dangers, and in security is endangered; whence it follows, But they cried out the more, saying, Have mercy upon us, Son of David. They cried out at the first because they were blind, now they rather cried out because they were forbidden to come to the Light.
Or; He asks them on account of their faith, that whereas they who were blind confess Christ to be the Son of God, those who had their sight might be put to shame for their esteeming Him only man. They had indeed called Christ Lord, and they had spoken true; but by calling Him the Son of David, they obliterated this their good confession. For indeed by a misuse of words men are called Lords, but none is truly Lord, but God only. When therefore they say, O Lord, thou Son of David, they thus misapply the term to Christ, as esteeming Him man; had they only called Him Lord, they would have confessed His Godhead. When then He asks them, What would ye? they no longer style Him Son of David, but only Lord; They say unto Him, Lord, that our eyes may be opened. For the Son of David cannot open the eyes of the blind, but the Son of God can. So long then as they cried, O Lord, thou Son of David, their cure was delayed; as soon as they said, Lord, only, healing was shed upon them; for it follows, And Jesus had compassion upon them, and touched their eyes, and straightway they saw. He touched them carnally as man, He healed them as God.
On being healed they rendered a high service to Christ; for it follows, And they followed him. For this the Lord requires of thee, according to the Prophet, that thou be careful to walk with the Lord thy God. (Mic. 6:8).
Some interpret that the two blind men are the Gentiles; one sprung from Cham, the other from Japhet; they sat by the way-side, that is, they walked hard by the truth, but they could not find it out; or they were placed in reason, not having yet received knowledge of the Word.
Accordingly Jesus touched the eyes of the Gentile mind, giving them the grace of the Holy Spirit, and when enlightened they followed Him with good works.
We read in Genesis that Noah, a very just man, had three sons, Shem, Ham and Japheth, with whom he entered into the ark at the time of the flood and departed. From these three sons diverse nations were scattered throughout the entire world. For from the first son of Noah descended the patriarch, Abraham, from whom proceeded, whether for good or ill, all the Jewish people. And from the two [other] sons diverse nations were disseminated. Thus these two blind men had the form of the two sons of Noah. They heard that Jesus was passing by. Now is it not certain that the people of the Gentiles believed in the Savior not by seeing, as did the Jews, but by hearing? And what is the meaning of the phrase that he passed by? Does it not suggest that the messianic event was passing by from the Jews to the nations? Did not the Lord himself say, “I came into this world for judgment so that those who do not see may see and those who see may become blind.”
But the miracles of our Lord and Savior are to be received, dearest brothers, in such a way that we both believe them to have truly occurred, and yet understand that through their significance they indicate something to us. For His works both show one thing through their power and speak another through their mystery. For behold, we do not know who this blind man was according to the historical account, but yet we know whom he signifies through the mystery. For the blind man is the human race, which, expelled from the joys of paradise in its first parent, ignorant of the brightness of the light above, suffers the darkness of its condemnation; but yet is illuminated through the presence of its Redeemer, so that it now sees the joys of the inner light through desire, and sets the steps of good work upon the way of life.
It must be noted that when Jesus is said to draw near to Jericho, the blind man is illuminated. For Jericho is interpreted as "moon," and the moon in sacred speech stands for the weakness of the flesh, because as it wanes through its monthly phases, it signifies the weakness of our mortality. Therefore, while our Creator draws near to Jericho, the blind man returns to light, because when the divinity took on the weakness of our flesh, the human race received back the light it had lost.
But Jericho, which is interpreted 'the moon,' denotes the infirmity of our changefulness.
But recognizing the rumour of Christ, they desired to be made partakers of Him. Many spake against them; first the Jews, as we read in the Acts; then the Gentiles harassed them by persecution; but yet they might not deprive those who were preordained to life of salvation.
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
Matthew 20:29 describes a pivotal moment in Jesus' final journey to Jerusalem, as He and His disciples depart from the ancient city of Jericho. This verse sets the stage for the dramatic events that follow, highlighting Jesus' immense popularity and the compelling nature of His ministry, evidenced by the "great multitude" that eagerly followed Him. It underscores the continuous demand for His miracles and teachings, revealing the widespread anticipation surrounding His presence as He moved toward His ultimate destiny.
Context
Literary Context
Matthew 20:29 immediately follows Jesus' third explicit prediction of His suffering, death, and resurrection to His disciples in Matthew 20:17-19. This prophecy, given as they are "going up to Jerusalem," emphasizes the deliberate and purposeful nature of Jesus' journey towards His ultimate sacrifice. The verse also follows the narrative of the mother of James and John requesting positions of honor for her sons, leading to Jesus' teaching on servant leadership (Matthew 20:20-28). Thus, the departure from Jericho and the gathering of the multitude serve as a transition, moving from internal discipleship lessons to public ministry and the immediate prelude to the Passion Week. Critically, this verse directly introduces the healing of the two blind men in Matthew 20:30-34, demonstrating Jesus' compassion and power even as He approaches His final confrontation.
Historical & Cultural Context
Jericho, located in the Jordan Valley, was one of the oldest cities in the world and a significant stop on the pilgrimage route from Galilee to Jerusalem, especially for those traveling for Passover. Its strategic location made it a bustling commercial center, often associated with wealth and Roman taxation (as seen with Zacchaeus in Luke 19:1-10). The city's history, from its miraculous fall in Joshua 6 to its rebuilding and prominence in Jesus' time, would have been well-known. The "great multitude" likely consisted of a diverse crowd: local residents, pilgrims also en route to Jerusalem for the Passover festival, and those who had heard of Jesus' reputation and sought healing or teaching. The act of following a teacher or prophet was common, indicating a desire for instruction, a sign, or simply to be in the presence of someone perceived as divinely appointed.
Key Themes
This verse contributes to several overarching themes within Matthew's Gospel and the broader biblical narrative. Firstly, it highlights Jesus' Authority and Popularity, demonstrating that His fame and influence were not confined to Galilee but extended throughout Judea, drawing large crowds even as He neared Jerusalem. This widespread appeal underscores His unique status as a prophet and healer, fulfilling Old Testament expectations of a Messiah who would draw the nations. Secondly, it reinforces the theme of Jesus' Deliberate Journey Towards Destiny. Every step, including this departure from Jericho, is purposeful, moving Him inexorably towards His atoning work in Jerusalem, as foreshadowed in passages like Matthew 16:21. Finally, the presence of the "great multitude" sets the stage for Divine Encounter and Transformation, immediately preceding the healing of the blind men. This illustrates that Jesus' presence often catalyzes profound spiritual and physical change, emphasizing His compassion and power to restore, a theme consistently seen throughout His ministry, from the Sermon on the Mount in Matthew 5 to His numerous healing miracles.
Exposition and Analysis
Key Word Analysis
Meaning "to come (forth, out of), depart, go (forth, out), issue, proceed (out of)." This verb emphasizes a deliberate and active movement away from a place. In the context of Jesus' journey, it signifies a purposeful progression towards His ultimate destination in Jerusalem, not merely a casual exit. It suggests the finality of leaving Jericho behind as the narrative moves forward.
Referring to "a throng (as borne along); by implication, the rabble; by extension, a class of people; figuratively, a riot." This term typically denotes an unorganized, often large, crowd of common people, distinguishing them from a more structured group like the disciples. The use of óchlos here, especially when combined with "great," underscores the vast number and diverse, everyday nature of the people drawn to Jesus, highlighting His broad appeal beyond any specific social or religious elite.
Meaning "to be in the same way with, i.e. to accompany (specially, as a disciple):--follow, reach." This verb implies more than just walking behind; it suggests an active accompaniment, often with the intent of learning from or being associated with the one being followed. While not all in the multitude were disciples in the strict sense, their act of following indicates a significant level of interest, anticipation, and perhaps even a nascent form of allegiance to Jesus.
Verse Breakdown
"And as they departed from Jericho"
This opening clause establishes the setting and the action. "They" refers to Jesus and His disciples, continuing their journey towards Jerusalem. The departure from Jericho marks a geographical and narrative transition point, signifying that Jesus is nearing the climax of His earthly ministry. The movement is purposeful, aligning with Jesus' resolute journey to fulfill His divine mission.
"a great multitude followed him"
This clause highlights Jesus' immense popularity and the magnetic draw of His presence. The "great multitude" signifies a large, diverse crowd, eager to be near Him. Their act of "following" indicates not just curiosity but a desire to witness His works, hear His teachings, or seek His healing power. This detail underscores the public nature of Jesus' ministry and the widespread anticipation surrounding His every move, setting the stage for the miraculous events that immediately ensue.
Literary Devices
Matthew employs Descriptive Language to paint a vivid picture of the scene, using terms like "great multitude" to emphasize the scale of Jesus' public appeal. The verse also serves as a Narrative Transition, smoothly moving the story from Jesus' private teachings to His disciples to a public demonstration of His power and compassion. Furthermore, there is an element of Foreshadowing, as the gathering of the crowd immediately precedes the healing of the blind men, hinting at the miraculous encounters that often accompany Jesus' presence. The Contrast between the intimate discussions with His disciples and the vast, public following highlights the dual nature of Jesus' ministry—both personal discipleship and widespread evangelism.
Theological and Thematic Connections
Matthew 20:29, though brief, is rich in theological significance. It underscores the pervasive reach of Jesus' ministry and the profound impact He had on ordinary people. The "great multitude" symbolizes humanity's inherent spiritual hunger and the universal need for divine intervention, a need that Jesus consistently met with compassion and power. This verse reinforces the truth that God, in Christ, draws people to Himself, not just the privileged or the pious, but all who seek Him, regardless of their background. It sets the stage for the demonstration of God's kingdom breaking into the world through acts of healing and restoration, reminding us that Jesus' journey was always about bringing light and life to a world in darkness.
Reflection and Application
Matthew 20:29 invites us to consider our own posture in relation to Christ. Just as the multitude was drawn to Jesus as He departed Jericho, so too are people continually drawn to His truth, hope, and transformative power today. This verse serves as a powerful reminder that following Jesus is not a solitary endeavor but often involves being part of a larger community, a "multitude" of believers. It challenges us to examine the depth of our own "following": are we merely observers, carried along by the crowd, or are we active participants, eagerly seeking His presence, His teachings, and His transformative touch? The immediate context of this verse, leading to the healing of the blind, powerfully illustrates that being in Jesus' presence often leads to profound encounters and life-altering transformations. It encourages us to approach Jesus with our needs, knowing that He is compassionate and powerful, always ready to meet us where we are and lead us to greater light.
Questions for Reflection
FAQ
Why was Jericho a significant place for Jesus to pass through?
Jericho was strategically important due to its location on a major trade and pilgrimage route connecting Galilee and Perea with Jerusalem. For pilgrims traveling to Jerusalem for festivals like Passover, Jericho was a customary stop. Historically, it was known for its ancient past, including the miraculous fall of its walls as recorded in Joshua 6. In Jesus' time, it was a prosperous city, known for its date palms and balsam production, and was a center of Roman taxation, as exemplified by the story of Zacchaeus in Luke 19:1-10. Jesus' passage through Jericho, therefore, placed Him in a highly visible and populated area, allowing Him to interact with a diverse cross-section of society before His arrival in Jerusalem.
Christ-Centered Fulfillment
Matthew 20:29, with its depiction of a "great multitude" following Jesus, powerfully foreshadows the universal appeal and ultimate triumph of Christ's redemptive work. Just as the crowds were drawn to Him in His earthly ministry, so too is humanity, across all nations and generations, drawn to the resurrected Christ. This verse subtly points to Jesus as the true and greater Joshua, leading His people not into an earthly promised land from Jericho, but into the spiritual promised land of salvation and eternal life. The immediate sequel, the healing of the blind, symbolizes Jesus' mission to open the spiritual eyes of those lost in darkness, fulfilling prophecies like Isaiah 42:7. His journey from Jericho to Jerusalem, though culminating in His crucifixion, was the necessary path to His glorious resurrection and ascension, through which He draws all people to Himself (John 12:32). The "great multitude" following Him out of Jericho prefigures the countless multitude from every tribe, tongue, people, and nation who will ultimately stand before the Lamb, having been redeemed by His blood (Revelation 7:9-10). Thus, this simple verse, describing a crowd following Jesus, becomes a profound testament to His ongoing work of drawing humanity to Himself for salvation and transformation.