Mark 10:46Meaning & Commentary from the Church Fathers

With the fervor of those yearning to bask in divine light, they began to cry out, “Lord, Son of David, have mercy on us!” By referring to Jesus as the Son of David, they openly recognized Him as the Messiah—an acknowledgment that, although made by many, was seldom voiced publicly due to the risks involved, especially since the Lord Himself sometimes deemed such proclamations as premature. Consequently, many in the crowd, likely fearing repercussions from the Pharisees and Romans, urged the blind men to remain silent or at least refrain from using the title "Son of David," which held both admiration and danger. Their pleas, however, grew louder: “Son of David, have mercy on us! Son of David, have mercy on us!” Moved by their cries, the God-man halted and called for them. Upon hearing that Jesus awaited them, the blind men hastily discarded their outer garments, eager to present themselves before the Divine Healer. “What do you want me to do for you?” He inquired. “Lord, that our eyes may be opened!” they replied. The Lord then touched their eyes, and instantly they regained their sight. “Go home,” He instructed, “your faith has saved you” (Luke 18:42). Whether it was the affliction that beset these men, which often leads to deeper understanding, or other factors, their act of faith toward Jesus demonstrated that their spiritual vision was far clearer and more profound than that of the scribes and Pharisees. Unlike those who scoffed at Jesus’ humble origins in Galilee and dismissed His miraculous works, these blind men recognized the holiness of His deeds, regardless of when they occurred—be it on a Wednesday or the Sabbath. Their perspective echoed the insight of the formerly blind man from Jerusalem, who wisely stated that God does not listen to sinners and that Jesus could perform miracles only as a messenger from God (John 9:33). Their hearts had undoubtedly already accepted Him as the true Son of David, and when the moment came, they boldly declared their faith, unafraid of excommunication or accusations of insurrection. Rather than returning home as instructed, the healed men chose to follow Jesus, glorifying God and their Redeemer along the way.

The second difference can be understood by positing that the event unfolded in two distinct moments and locations: initially, the blind men called out to the Lord for healing as He was entering the city. Yet, the Lord, testing their faith, did not respond to their pleas at that moment. Later, as He was leaving the city, the blind men once again cried out, and this time, the Lord summoned them to Him and restored their sight. The accounts of the healing itself reveal a harmonious complementarity among the Evangelists.

As the blind men heard the commotion of the crowd passing, they inquired, "What is this?" (Luke). Upon learning that it was Jesus of Nazareth, they cried out, "Have mercy on us, O Lord, Son of David!" Despite efforts from the crowd to silence them—likely because the teachings of Jesus were being shared and listeners desired to hear Him clearly—the blind men persisted in calling out to the Lord for mercy. Eventually, the Lord called them to approach Him. Those near them encouraged them, saying, "Do not be afraid, rise up, He is calling you." The assurance that the Lord beckoned them instilled hope in the blind men that they would receive healing; in their eagerness to reach the One who could help them, they discarded their outer garments to facilitate their movement (Mark).

Once He understood their plea, the Lord touched their eyes (Matthew) and declared, "Go, your faith has saved you" (Mark, Luke). Immediately, their sight was restored, and they followed Jesus, praising God.

Luke 18:35 notes, "Now when the two blind men sitting by the roadside heard that Jesus was passing by, they began to cry out, ‘Have mercy on us, O Lord, Son of David.’"

Matthew and Mark indicate that the healing occurred upon leaving Jericho, whereas Luke mentions it at the entrance as Jesus approached the city. Bishop Michael explains that the Greek term "eggidzein," used by Luke, signifies being close to something from any direction, allowing for the interpretation that the healing happened when Jesus was near Jericho. Thus, Luke's description does not contradict the accounts of Matthew and Mark regarding the location of the miracle.

However, we must address the inconsistency regarding the number of blind individuals. Whereas Matthew writes of two blind men healed, Mark and Luke refer to only one. A similar apparent discrepancy appears in their accounts of the healing of the demoniacs in the country of the Gerasenes, where John Chrysostom's insights were noted. The same reasoning applies here: Matthew mentions two blind men, yet one of them, notably the son of Timaeus, may have been so vocal that he overshadowed the other, thereby becoming the focus in the writings of Mark and Luke. This does not diminish the truth of Matthew’s account that two men were healed. The Gospel writers prioritized the miracle performed by Jesus, emphasizing its significance without fixating on whether one or two individuals received sight, as the multitude of healings speaks to the power of Christ beyond mere numerical distinctions.

The plain gradually rises from the profound valley of the Jordan, which is situated far below the level of the Mediterranean Sea. Twelve versts from the river, at an altitude of seven hundred feet above this level, one could find the illustrious city that was among the first to fall to the Israelites upon entering the Promised Land. This city has experienced many changes throughout its history and, despite the curse placed upon it by Joshua, now stands proudly above the surrounding landscape, shining in the harsh sunlight with the white stone of its fortifications and palaces erected by Herod the Great. As Jesus and His disciples made their way toward the city, a miraculous event unfolded at its gates, benefiting those in need. Two beggars were situated there, seeking charity from those who passed by, one of whom was named Bartimaeus (Matthew 20:29-34, Mark 10:46-52, Luke 18:35-43). As the worshippers walked by, they likely hoped for generous donations but were unaware of the extraordinary blessing that was about to come their way.

Their trek took them through the rugged wilderness surrounding Jericho, where many robbers lay in wait within the caves and crevices of the mountains, preying on solitary travelers. In a parallel to His entry into the city, the Lord displayed His mercy as He left Jericho. Two blind men, one identified as Bartimaeus, son of Timaeus, were seated by the roadside seeking alms. Upon hearing that Jesus of Nazareth was passing by, they shouted, “Son of David, Jesus, have mercy on us!” The crowd tried to silence them, but they cried out even louder, “Son of David, have mercy on us!” The Lord paused and commanded that they be brought to Him. Recognizing their faith expressed in simple terms, He understood that they were worthy of His compassion.

The crowd called to Bartimaeus, urging him to arise, as the Lord was calling for him. Filled with joy at this news, the blind man removed his outer cloak, refusing to let anything hinder his swiftness in answering the gracious invitation. When the blind men arrived, the Lord questioned, “What do you want me to do for you?” This inquiry revealed His desire for them to consciously accept the healing He offered. They responded, “Lord, Master, let our eyes be opened.” The Lord showed compassion, touched their eyes, and uttered His familiar words that affirmed His divine authority: “Go, your faith has healed you.” Immediately, their sight was restored, and in gratitude for the free gift of restoration, they followed Him along the road, a living testament to His divine power for all to witness.