Lecture 5 — Healing of the blind and the dumb

^9:27^ And as Jesus passed from there, there followed him two blind men crying out and saying, have mercy on us, O Son of David. [n. 791]

^9:28^ And when he had come to the house, the blind men came to him. And Jesus says to them, do you believe that I can do this to you? They say to him, yes, Lord. [n. 792]

^9:29^ Then he touched their eyes, saying: according to your faith, be it done unto you. [n. 793]

^9:30^ And their eyes were opened, and Jesus strictly charged them, saying, see that no man know this. [n. 793]

^9:31^ But going out, they spread his fame abroad in all that country. [n. 794]

^9:32^ And when they had gone out, behold they brought him a dumb man, possessed with a devil. [n. 795]

^9:33^ And after the devil was cast out, the dumb man spoke, and the multitudes wondered, saying, never was the like seen in Israel. [n. 797]

^9:34^ But the Pharisees said, by the prince of devils he casts out devils. [n. 799]

790. It was shown above how he restored life; here is touched upon how he restored the due functions of life. And

first, how he restored vision is touched upon;

second, how he restored speech, at but they going out.

And first, he does four things:

first, the blind men’s petition is set down;

second, examination of those who believed, at and Jesus says to them;

third, the answer, at then he touched their eyes;

fourth, the instruction of those enlightened, at and Jesus strictly charged them.

791. Concerning their petition, we can notice five things which make a petition grantable. First, that they chose a fitting time to ask, because it was as he passed by; and in this is signified the time of the incarnation, which is the time of compassion; hence, it is time to have mercy on it, for the time is come (Ps 101:14). And therefore they were heeded better, as is found, who . . . was heard for his reverence (Heb 5:7). Similarly, so that they might ask, they followed him; for let those who do not follow God by obeying him ask for nothing. Two blind men. These two blind men are two peoples, namely the Jews and the gentiles; for the blind are those who do not have faith. About such it is said, we have groped for the wall, and like the blind we have groped as if we had no eyes (Isa 59:10). Likewise, fervor of devotion is required, when it says, crying out, as is had, in my trouble I cried to the Lord: and he heard me (Ps 119:1). Likewise, humility in those asking, when it says, and saying, have mercy on us, O Son of David, as is found, now therefore, O our God, hear the supplication of your servant (Dan 9:17). Likewise, their faith is touched upon, because they call him the Son of David, and this is necessary, as is said, but let him ask in faith, nothing wavering (Jas 1:6).

792. Then he examines the ones asking. First, by deed, by delaying their answer. For then their faith is shown to be firm, when what is asked is not immediately obtained; if it make any delay, wait for it: for it will surely come (Hab 2:3). Hence he led them all the way to the house. And when he had come to the house. By this house is understood the Church, because the Church is the house of God, or heaven; the heaven of heaven is the Lord’s (Ps 113:24). Similarly, he tested them by word: do you believe, that I can do this to you? And he does not ask this as though ignorant, but so that their merit might be increased; for, with the heart, we believe unto justice; but, with the mouth, confession is made unto salvation (Rom 10:10).

Likewise, he asks so that their faith might be shown to others, that they might know that he enlightens the just. Likewise, he asks so that they might move forward to greater things; for they had professed a great thing, that he was the Son of David. But it was not enough, so he asks more of them. Do you believe, that I can do this to you? That is, with my own proper power, which is only God’s. They say to him, yes, Lord. Hence now they call him Lord, which is proper to God alone.

793. There follows the answer. And first, the healing is set down; second the effect of the healing, at and their eyes were opened.

The healing is set down, then he touched their eyes, saying; hence he touched, and spoke. While either was enough by itself, yet he did both, to signify that blindness is enlightened by the Word incarnate. And the Word was made flesh, and dwelt among us, and we saw his glory (John 1:14). Hence he says, according to your faith, be it done unto you, because they who without faith are blind are enlightened by the merit of faith.

There follows the effect: and their eyes were opened. First, then, he gives light; and thus fulfills: and the life was the light of men (John 1:4). God himself will come and will save you (Isa 35:4).

794. There follows the instruction; hence it says, and Jesus strictly charged them.

And why was this? For to another he said, go into your house to your friends, and tell them the kingdom of God (Mark 5:19). Chrysostom: we can consider two things in our goods: what is ours, we should hide; what is God’s we should manifest, as Paul says, ‘seeking not what is ours, but what is Jesus Christ’s’ (Phil 2). Above, that they may see your good works, and glorify your Father who is in heaven (Matt 5:16). Hence he says, see that no man know this, that he might teach them to avoid vainglory.

But they, not forgetful of the benefits received, went out and spread his fame abroad, as is written, I will remember the tender mercies of the Lord (Isa 63:7).

But did not these men sin, because they acted against the Lord’s command? I say not, because they acted in good faith, and that they might display how great was the holiness the Lord showed them.

795. And when they had gone out, behold they brought him a dumb man. Above, the Lord restored vision to the blind; now he restored speech to the mute. And these things are sufficiently connected, because speech is a sign of interior vision; God himself will come and will save you. Then will the eyes of the blind be opened, and the ears of the deaf will be unstopped (Isa 35:4–5).

And in this he does three things:

first, the sick man is described;

second, the healing is touched upon, at and after the devil was cast out, the dumb man spoke;

third, the effect of the healing, at and the multitudes wondered.

796. He says then, and when they had gone out. Faith is not asked of this man, as from the ones before, because this man was possessed by a demon, so he was not in control of his mind. And so he did not ask about his faith.

And this man signifies the gentile people, which was mute with respect to praise; pour out your wrath upon the nations that have not known you (Ps 78:6). Likewise, they have demons, because they sacrifice to demons; for all the gods of the gentiles are devils (Ps 95:5).

797. First, then, as the good doctor, he cured the cause, and second the disease, because he first cast out the demon, and thus after the devil was cast out, the dumb man spoke. In this way the gentile, when he was freed from the servitude of idols, the dumb man spoke, namely the praise of God; that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father (Phil 2:11).

798. There follows the effect: and the multitudes wondered. Hence they marveled over the things which they saw. And since they marveled, they said, never was the like seen in Israel.

It is true that Moses worked miracles, and other men; but there was not such a one, namely one who did so many. Likewise, there was never one who worked miracles by touch alone. Nor one who worked immediately, in the way which befit him. Who is like to you, among the strong, O Lord? (Exod 15:11); and, the works that I do in the name of my Father, they give testimony of me (John 10:25). Likewise, he heals through faith, which the law could not do, as is said, for the law of the spirit of life, in Christ Jesus, has delivered me from the law of sin and of death (Rom 8:2), which was impossible for the law.

799. But the Pharisees said. The Pharisees, i.e., ‘the divided’, because they were interpreting his deeds perversely, for he lies in wait and turns good into evil (Sir 11:33). Hence they said, by the prince of devils he casts out devils.

Here Augustine says that one should note that Christ worked the same miracle twice. And this is clear, because the evangelists speak in different ways. Hence when we find things which are contrary, as it were, we can refer to one or to the other, saying that the miracle was a different one.