56. (Vers. 33.). And after they have scourged him , they shall put him to death, as though he were wicked: whence it is said in Daniel nine: "After sixty-two weeks Christ shall be slain: and the people who are to deny him shall not be his"; and Isaiah fifty-three: "He shall be led as a sheep to the slaughter and shall be silent as a lamb before his shearer"; and Matthew twenty-seven: "After they had mocked him, they clothed him in his own garments and led him away to be crucified." "And they crucified with him two thieves." "And the Scripture was fulfilled which says: And he was reckoned among the wicked."
And on the third day he will rise again, as true God, which is said lest they be terrified by the passion. The figure of this resurrection was prefigured in Jonah; whence it is said in Matthew 12: "Just as Jonah was in the belly of the whale three days and three nights, so will the Son of man be in the heart of the earth." Whence also Hosea 6: "He will revive us after two days, and on the third day he will raise us up"; and concerning this, John 2: "Destroy this temple, and in three days I will raise it up." "But he spoke this of the temple of his body." Now in these six things which were accomplished in our redemption—in the betrayal, the mocking, the scourging, the spitting upon, the killing, and the resurrection—the universality of the works of reparation is rightly enclosed at its root, so that, just as in six days the whole world was perfected, so also in these six the work of reparation consists; and finally there follows the giving of the Holy Spirit, as on the seventh day, in the mystery of which it is said in Genesis 2: "God completed on the seventh day all his work"; "and he blessed the seventh day and sanctified it." In this is understood the giving of sevenfold grace: John 7: "The Spirit was not yet given, because Jesus was not yet glorified," etc.
57. (Verse 34). Fourth, as regards the blindness of the human heart, he adds: And they understood none of these things, because they did not attend to this truth: Psalm: "They neither knew nor understood; they walk in darkness." And in this they bear the figure of ignorant prelates, who are ignorant of the teachings of the Scriptures, according to that passage in Isaiah 56: "The shepherds themselves knew not understanding." — And this word was hidden from them, because they did not seek out this truth, being as it were animal and sensual: Job 28: "Whence comes wisdom, and where is the place of understanding? It is hidden from the eyes of all the living." And in this the Apostles bore the figure of the Jews, from whom the divine secrets are veiled: 2 Corinthians 3: "When Moses is read, a veil is placed over their heart"; because the veil had not yet been torn through the passion, according to that passage in Matthew 27: "The veil of the temple was torn."
And they did not understand the things that were said, and this, because they did not love this truth. For since they loved Christ carnally, it displeased them that Christ had to die for us, just as Peter also said in Matthew sixteen: "Far be it from you, Lord, this shall not happen to you." Whence the Gloss of Bede: "The disciples are unable to understand the discourse of the Lord's passion, so often repeated, because they cannot bear to hear of the death of him whom they most desire to see; and they do not think that he whom they know to be not only an innocent man but also true God can die. And as often as he says something about his passion, they think it was said allegorically." From which the blindness of the human heart is apparent, which does not understand the mysteries of its redemption unless God, as to a blind man, shows the light of his radiance and restores the gaze of truth. Therefore the miracle of the illumination of the blind man rightly follows, in which is understood the illumination of the human race, because the human race of itself is ignorant of the work of redemption both as to the deed and as to the reason and as to the mystery: 1 Corinthians 1: "We preach Christ crucified, to the Jews indeed a scandal, but to the Gentiles foolishness." It is therefore necessary that Christ open the mind to the understanding of the Scriptures.
58. (Verse 35.). Now it came to pass, as he drew near, etc. After he set forth the imitable example in the passion of the Crucified, here he expounds the admirable deed in the illumination of the poor blind man, in which is simultaneously manifested the power and benignity of Christ, and also the poverty of the beggar is accepted. Therefore, for the full explanation of this miracle's instruction, four things are introduced by the Evangelist, namely the opportuneness of the beggar, the importunity of the supplicant, the liberality of the healer, the completeness of the healing.
First, therefore, as regards the opportunity or necessity of the beggar, he says: And it came to pass, as he drew near to Jericho, a certain blind man sat by the wayside begging. Truly this beggar was one who lacked at once both bread and light, which offer themselves to all in common. And this blind man designates the human race, which is blind through the lack of the light of wisdom and begging through the deficiency of grace and justice; whence there can be said to it that word of Apocalypse 3: "You do not know that you are wretched and miserable and poor and blind and naked"; and of the Pharisees it is said in Matthew 15: "They are blind and leaders of the blind." Now the human race has been blinded through the desire for temporal things: Psalm: "Fire fell upon them, and they did not see the sun." Whence a notable figure of this preceded in Tobit, who, as is said in Tobit 2, was blinded by the droppings of swallows. And this accords with the fact that this blind man was near Jericho: for Jericho is interpreted as "moon" and designates the mutability of things, from love of which man is blinded and made foolish; Ecclesiasticus 27: "A holy man remains in wisdom like the sun, but a fool changes like the moon." And this blind man is not on the way, but by the wayside, according to that word of Wisdom 5: "We have erred from the way of truth, the light of justice did not shine upon us, and the sun of understanding did not rise upon us." But the blind man sits by the wayside when he draws near to the light of truth from the consideration of his own deficiency and changeableness; whence the Gloss: " Jericho is interpreted as 'moon,' by which the defect of mortality is understood. Therefore, while the Word of God takes on the weakness of our flesh, man returns to knowing divine things."
59. (Verse 36). Second, as regards the importunity of the petitioner, it is added: And when he heard the crowd passing by; in which is explained the importunity of the blind man praying and giving us an example of prayer: he seeks, asks, and knocks, according to that word of Matthew 7: "Seek, and you shall find; ask, and you shall receive; knock, and it shall be opened to you."
He seeks therefore diligently from hearing the crowd; on account of which he says: He asked what this might be, namely from the passing crowd. This passing crowd is the course of creatures, which when questioned in some way lead us by the hand to the Savior; on account of which Job 12: "Ask the beasts, and they shall teach you; and the birds of the air, and they shall tell you. Speak to the earth, and it shall answer you, and the fishes of the sea shall declare. Who is ignorant that the hand of the Lord has made all these things? In whose hand is the soul of every living thing and the spirit of all flesh." Therefore all these things lead to their Maker and Restorer.
60. (Vers. 37.). On account of which is added: They told him that Jesus of Nazareth was passing by. All these creatures, insofar as they speak to us through the book of creation, answer us concerning the uncreated Word: Daniel 3: "Bless the Lord, all you works of the Lord"; and Wisdom 13: "For from the greatness of the beauty and of the creature, the Creator of them may be known so as to be seen"; because, Romans 1, "the invisible things of God from the creation of the world are clearly seen, being understood through the things that have been made." But insofar as they speak to us through the word of Scripture, they answer us concerning the incarnate Word: whence John 5, "Search the Scriptures, in which you think you have life. They are the ones that give testimony of me"; because, Romans 10, "the end of the law is Christ, unto justice." Whence in the Canticle of Deuteronomy 32: "Ask your father, and he will declare to you," etc.
61. (Vers. 38.). He also asks devoutly, and therefore it follows: And he cried out, saying: Jesus, Son of David, have mercy on me. In this, that he cries out, he shows that he has an exceeding of desire; on account of which it is said, Romans 8: "It is the Spirit who asks on our behalf with unspeakable groanings." In this, that he says Jesus, he shows that he has confidence of hope: the Psalm: "He hoped in the Lord; He will deliver him; He will save him." For in hope he calls upon Jesus, that is, the Savior, because, Romans 8, "we have been saved by hope." In this, that he says Son of David, he shows that he has understanding of faith, by which we believe that Christ was born from the seed of David, according to that passage, Romans 1: "Who was made for him from the seed of David according to the flesh, who was predestined the Son of God in power." Whence also in Matthew 21 it is said that "they cried out: Hosanna to the Son of David; blessed is he who comes in the name of the Lord."
62. (Vers. 39.). And since the imaginations of things, which ought to lead us to God, present an obstacle to our prayer, therefore he adds: And those who went before rebuked him, that he should be silent. Whence the Gloss: "Those who go before Jesus as he comes signify the tumult of carnal desires, which scatter the thought of man and disturb the voice of prayer, lest Jesus be able to come to illuminate the heart of man." Whence imaginations of this kind, drawing us back from prayer through their clamor, are nothing other than a certain obstacle between us and Christ, according to that passage, Lamentations 3: "You have set a cloud before yourself, so that prayer may not pass through"; and therefore there is need of importunate knocking.
On account of which the blind man knocks continuously, when it is added: But he cried out all the more: Son of David, have mercy on me. Psalm: "O Lord God of my salvation, I have cried day and night before you." And this is the power of prayer, which proceeds from true faith. Whence Chrysostom: "Such is the nature of faith that the more it is hindered, the more it is kindled; on account of which the servants of God are not overcome in persecutions." Whence the Gloss says that "the believer, sensing himself weighed down by the phantasm of former vices and the voice of his prayer hindered so that he cannot pray on his own behalf, cries out more ardently."
63. (Verse 40.). Third, as regards the generosity of the healer, it is added: But Jesus, standing still, commanded him to be brought to himself. Now Jesus is said to stand, because he is in himself immutable: Psalm: "But you are the selfsame, and your years shall not fail"; whence the Gloss: "Jesus passing by hears the blind man, standing still he illuminates him, because through his humanity he has compassion on the cries of our blindness, but by the power of his Divinity he pours into us the light of his grace." And although through prayer we may seem to draw him to us, he rather draws us to himself, just as a ship is drawn to the rock, as Dionysius says. Therefore the bride in Song of Songs 1 says: "Draw me after you." Whence we are drawn to him when we are aroused in mind toward him and transcend beyond ourselves. As a figure of which, in Mark 10 it is said of this blind man: "Casting aside his garment, he leaped up and came to him." And then we also hear secret words, according to that saying of the Prophet in the Psalm: "I will hear what the Lord God speaks within me."
64. (Verses 40–41.). And therefore it is added: And when he had drawn near, he asked him, saying: What do you want me to do for you? In which the generosity of the giver appears, because he offers himself to the good pleasure of the one asking. Whence the Gloss: "The Lord does not ask out of ignorance, but in order that he might be asked, so that he might arouse the mind to prayer," according to that saying in John 16: "If you ask the Father anything in my name, he will give it to you."
And since he who asks in the name of Jesus asks for things pertaining to salvation, therefore it adds: But he said: Lord, that I may see. The Gloss: "The blind man does not ask for gold or anything temporal, but only for light. Let us therefore imitate him whom we have heard was healed in body and mind." Whence James 1: "If any of you lacks wisdom, let him ask it of God, and it shall be given to him." An example of this is found in Solomon in 3 Kings 3, where it is said that "the Lord appeared to Solomon and said: 'Ask what you will, that I may give it to you.'" But he said: "'You shall give your servant a docile heart,'" etc. "And the word was pleasing before the Lord, that he had asked for such a thing. And the Lord said: 'Because you have asked for wisdom, behold, I have given you a wise and understanding heart, to such a degree that none like you has been before you, nor shall any arise after you,'" etc.
65. (Vers. 42.). Fourth, as to the integrity of health, he adds: And Jesus said to him: Receive your sight: your faith has made you whole, through the infusion of divine grace. For by the regard of faith our heart is raised up to justice; Romans 5: "Being justified by faith, let us have peace with God." And this is the first virtue, concerning which Hebrews 11: "He who draws near must believe," for "it is the substance of things hoped for," etc.
66. (Vers. 43.). And immediately he saw, through the circumspection of prudence: Ephesians 5: "See, brethren, how you walk carefully"; Proverbs 4: "Let your eyes look upon what is right, and let your eyelids go before your steps."
And he followed him, glorifying God, through the subjection of obedience. The Gloss: "He sees and follows who works the good that he understands and imitates Jesus passing by"; John 8: "I am the light of the world: he who follows me does not walk in darkness but shall have the light of life." — And all the people, when they saw it, gave praise to God, through the manifestation of divine glory. For this is the work in which power, wisdom, and mercy are supremely manifested: namely, when from a sinner a just man is made, from a fool a wise man, from one who errs a faithful man, and from an impious man a virtuous one. And therefore God is to be praised most greatly for this; whence Galatians 1: "I was unknown by face," Paul says, "to the churches of Judea which were in Christ; but they had only heard that he who formerly persecuted us now preaches the faith which he once tried to destroy; and they glorified God in me." And this we ought to do, according to Sirach 43: "Glorifying the Lord as much as you can, He shall still prevail, and wondrous is His magnificence. Blessing the Lord, exalt Him as much as you can, for He is greater than all praise."