Matthew 9:27Meaning & Commentary from the Church Fathers

Notice, too, the fervor of the blind men, evident in their cries and appeals; they did not simply approach but shouted with great intensity, saying nothing more than, 'Have mercy on us!' They referred to Him as the Son of David, believing it to be a title of respect. Similarly, the prophets would address kings in this manner whom they wished to honor and elevate.

Both the Jews and Gentiles were spiritually blind as the Lord traversed this earthly life and sought to return to His heavenly abode. However, had they not acknowledged Him by saying, "Have mercy on us, O Son of David," and had they not responded to His inquiry, "Do you believe that I can do this?" affirming with, "Yes, Lord," they would not have attained the initial enlightenment.

In another Gospel, there is a story of a blind man in tattered clothing, who sat by the roadside in Jericho and was hindered by the disciples from calling out, yet through his persistence, he received his sight (Mark 10:46-52). This account pertains to the heathen and must be understood within the context provided. Let Marcion, Manichaeus, and other heretics who distort the Old Testament take heed, for the Savior is indeed referred to as the Son of David. If He were not born in the flesh, why then is He called the Son of David?

The Lord demonstrated that true faith should lead to healing rather than healing fostering faith—for the blind men were indeed blind because of their faith, not merely because they believed after gaining sight. This indicates that their request was fulfilled through faith, not that they received faith as a result of having their needs met. If they have faith, He promises them sight, but instructs the believers to keep quiet, as proclaiming the truth is the duty of the apostles.

Having turned away from the light of faith and allowed the veil of the law to obscure their understanding, they dwell in a profound darkness, as the blessed apostle states: Hitherto, when they read Moses, the veil lay upon their heart; but when they turn to the Lord, then this veil is removed (2 Cor. 3:15-16). Furthermore, he adds that the same veil remains unlifted even now when the Old Testament is read, because it is taken away in Christ (2 Cor. 3:14). Therefore, it is evident that as soon as these blind men believed in the Son of God, their sight was restored. This illustrates that anyone from either nation who comes in faith to the Son of God for the salvation of humanity will, without delay, be freed from the blindness of error and will recognize the true light.

As recounted in Matthew, when He visited the Sea of Galilee, a vast crowd brought with them the lame, the blind, the mute, and the crippled, all of whom He healed as they were laid at His feet, prompting the crowd to marvel and praise Him as they witnessed the mute speaking, the lame walking, the healed cripple, and the blind receiving their sight (Matthew 15:29). Similarly, as Matthew narrates, when He rode into Jerusalem on a donkey in fulfillment of prophecy, the children sang praises to Him as God, and He healed all those who came to Him, both lame and blind (Matthew 21:14).

Upon arriving in Bethsaida, as Mark details, a blind man was brought to Him, requesting His touch. The Lord escorted him out of the village, spat on his eyes, laid hands on him, and restored his sight gradually; after further laying on of hands, the man received complete visibility. As Luke recounts, while approaching Jericho, Jesus healed a blind beggar with just one word, instructing him to "See" (Luke 21:14). Continuing on His journey from Jericho, as Mark records, He restored sight to another blind man named Bartimaeus, affirming, “It shall be to you according to your faith” (Mark 10:52). In Jerusalem, John narrates how Jesus came upon a man blind from birth. Moved by compassion, without being asked, He spat on the ground, made clay, anointed the man's eyes, and commanded him to wash in the pool of Siloam; upon doing so, the man could see (John 9:7).

Moreover, after raising Jairus's daughter from the dead, as noted by Matthew, two blind men pursued Him, shouting for mercy, “Have mercy on us, Son of David.” Why does the Evangelist emphasize this? Not just in this instance but previously as well; he recalls Jesus seeing a man at the tax booth and transforming him with a single command (Matthew 9:9). This suggests that there is a deeper, more profound meaning intended for the discerning reader. A thoughtful examination of the narrative reveals a wise and marvelous declaration. The Lord resided in Capernaum, as noted by the Evangelist, who states, “He came and dwelt in Capernaum” (Matthew 4:13). This location symbolized Heaven itself, containing the One who dwells in Heaven, prompting the Lord to remark, “And you, Capernaum, will you be exalted to Heaven?” (Luke 10:15).

When viewed in light of His descent from Heaven, we see the selection of the Apostles and the cleansing of our sinful nature; conversely, through His transition from Capernaum, He validated His prior words with miraculous deeds, transforming Matthew from a tax collector to an Apostle while healing a woman suffering from hemorrhages. Following the raising of Jairus's daughter, a display of His triumph over death, He returned to the location from which He had come. Upon His return, He opened the eyes of the blind men who had been following Him. Thus, He descended even to death, abolishing its hold through His Resurrection, and ascended into Heaven before descending back to earth. He opened the understanding of His disciples to comprehend the Scriptures. They went forth proclaiming Him throughout the world, much like the blind men who, upon receiving sight, “came forth and glorified Him in all the earth” (Matthew 9:31).

Do you recognize a profound symbolism in this narrative that reflects the entire work of the God-Man? The phrase “going forth from thence” is mentioned twice to denote His departure and return. In parallel to His exit and return, as the High Priest, He descended from the divine Throne to the depths of human existence and then ascended to His rightful place, seated upon His throne. Hence, the two blind men following the Lord, as He returned to Capernaum, symbolized the two nations: the Jews and the Gentiles. This reflects our Lord Jesus Christ, whose title as "priest" is derived from Hebrews 7 and 8. They cried out, “Have mercy on us, O Son of David,” affirming His role as the prophesied and awaited Messiah.

Upon hearing of this miracle, the blind men likely sought after Christ, imploring Him for compassion, hopeful that they too might receive their sight, given that Jairus's daughter had been restored to life. In their respectful acknowledgment, they referred to Jesus as the Son of David, not only because David was esteemed and revered as a holy king and prophet of God but also because it was widely believed that the Messiah, foretold by the holy prophets, would come from David’s lineage. Although the blind men cried out fervently along the path, ‘Have mercy on us, O Son of David’; Jesus, seeking to avoid human acclaim, did not respond until He reached the house.

He leads them into the house to heal them privately, as seen by His instruction not to disclose the miracle.” This situation also serves as a rebuke to the Jewish people; although the blind, lacking physical sight, attain faith through hearsay, the Jews, who witness the miracles firsthand, respond with skepticism. The earnestness of the blind can be discerned in their cry for mercy. They referred to Him as the Son of David, for they considered it an esteemed title, similar to how the prophets addressed kings they wished to honor. The blessed Theophylact notes, “The blind appeal to God for mercy and call Him Son of David as they speak to men.” Yet the Lord delayed in granting their request. He sought for the people, having witnessed numerous miracles, to focus more on His divine teachings rather than merely being astonished by His acts. Furthermore, He likely wished to avoid stirring up the crowds who might prematurely exclaim Him as the Son of David, potentially inciting unrest against the Romans.