Luke 18 · The Lantern

The Parable of the Persistent Widow

Then he was speaking a parable to them about it needing them always to pray and not to lose heart,

When He recommends perseverance and earnestness in prayer, He sets before us the parable of the judge who was compelled to listen to the widow, owing to the earnestness and importunity of her requests. He show us that it is God the judge whom we must importune with prayer, and not Himself, if He is not Himself the judge.

Or else; Whenever men inflict injury upon us, we must then think it a noble thing to be forgetful of the evil; but when they offend against the glory of God by taking up arms against the ministers of God's ordinance, we then approach God imploring His help, and loudly rebuking them who impugn His glory.

On the persuasion to devotion, two things are presented. And he spoke also a parable to them etc. After the refutation of Jewish curiosity in scrutinizing future things, there follows here the persuasion to devotion in requesting divine assistance.

saying, “There was a certain judge in a certain city, not fearing God and not respecting man.

The Lord also spoke as follows to those who did not believe in Him: "I have come in my Father's name, and ye have not received Me: when another shall come in his own name, him ye will receive," calling Antichrist "the other," because he is alienated from the Lord.

How was that unjust judge immoral and wicked? How was the upright judge gracious and just? The first in his iniquity was not willing to vindicate the widow, and in his wickedness, he was not willing to put her mind at rest. The justice of God knows how to vindicate, and his grace discerns how to give life.

There was a certain judge, etc. After the reason for introducing the parable, there is here subjoined the introduction of the parable itself: concerning whose expression three things are introduced, namely the hardness of the judge, the persistence of the poor woman, and the efficacy of prayer.

Then there was a widow in that city, and she was coming to him, saying, ‘Avenge me of my adversary.’

These things we suffer by our own fault and our own deserving, even as the divine judgment has forewarned us, saying, "If they forsake my law and walk not in my judgments, if they profane my statutes and keep not my commandments, then will I visit their transgressions with the rod, and their iniquities with stripes." It is for this reason that we feel the rods and the stripes,…

The widow may be said to resemble the Church, which appears desolate until the Lord shall come, who now secretly watches over her. But in the following words, And she came unto him, saying, Avenge me, &c. we are told the reason why the elect of God pray that they may be avenged; which we find also said of the martyrs in the Revelations of St. John, (Rev.

Second, as to the persistence of the poor woman, he adds: But there was a certain widow in that city; a widow, namely, deprived of the comfort of a husband; and such are especially to be assisted, according to that passage of Isaiah 1: "Seek judgment, relieve the oppressed, judge for the orphan, and defend the widow." To such, justice ought to be rendered more readily, because…

And he was not desiring to do for a time. However, afterward he said within himself, ‘If even I do not fear God nor respect man,

yet because of this widow occasioning me trouble, I will avenge her, so that not to end, coming, she may exhaust me.’”

Then the Lord said, “Hear what the unrighteous judge says;

But that he asserted that He is really to be feared as being a just God, to whom he says those who receive injustice cry, is shown in a parable of which he gives the interpretation, saying: If, then, the unjust judge did so, because he was continually entreated, how much more will the Father avenge those who cry to Him day and night?

As our Savior pointed out, even the cruel and wicked judge eventually looked into the poor widow's case because she had wearied him with her insistence. It is quite clear that God does not neglect us. Even if he makes us wait, he will nonetheless answer us and see to our case all of a sudden. When we pray all the time, we should not weary.

And the Lord said etc. After the reason for introducing the parable and the introduction of the parable itself, there follows here the application of the parable as introduced: concerning which three things are set forth. For human attention is aroused, confidence is raised up, and distrust is reproved.

and God, may he certainly not do the avenging of his elect, the ones crying out to him day and night, and be patient in regard to them?

And as, in those times, vengeance came from God upon the Egyptians who were subjecting Israel to unjust punishment, so is it now, the Lord truly declaring, "And shall not God avenge His own elect, which cry day and night unto Him?

SINCE THE LORD HAS CERTAINLY TAUGHT THAT WE MUST PRAY FOR OUR ENEMIES, WHAT DOES IT MEAN THAT IN THE APOCALYPSE THE SOULS OF THE SLAIN SEEK TO BE AVENGED AGAINST THEM, ASKING GOD FOR VENGEANCE (Matt. 5:44; Rev. 6:10)?

Secondly, with respect to the raising up of human confidence, he adds: And will not God avenge his elect, out of the strictness of his judgment: Romans chapter twelve: "Vengeance is mine, and I will repay"; and Deuteronomy chapter thirty-two: "Vengeance is mine, and I will repay them in due time, when their foot shall slip." Of those crying out to him day and night, namely from…

I say to you that he will carry out the avenging of them with speed. Nevertheless, the Son of Man, having come, surely will he not find the faith on the earth?”

But if there be among us, most beloved brother, the fear of God, if the maintenance of the faith prevail, if we keep the precepts of Christ, if we guard the incorrupt and inviolate sanctity of His spouse, if the words of the Lord abide in our thoughts and hearts, when he says, "Thinkest thou, when the Son of man cometh, shall He find faith on the earth" then, because we are God…

People sell the word of righteousness and make many abandon sound faith. They involve them in the inventions of devilish error. As Scripture says, they belch things out of their own hearts and not out of the mouth of the Lord. He foretold this saying, "When the Son of man comes, will he find faith on the earth?" It did not escape his knowledge.

I say to you that he will quickly execute vengeance for them; and this through the avenging of sin; Deuteronomy 32: "He will avenge the blood of his servants," "and he will repay vengeance upon their enemies, and he will be merciful to the land of his people"; and Ecclesiasticus 35: "He will repay vengeance to the nations, until he takes away the fullness of the proud; and he w…

The Pharisee and the Tax Collector

Now he spoke also this parable to some, the ones having trusted in themselves that they are righteous and despising the others:

For that publican who prayed with humility and dejection not merely in his supplication, but in his countenance too, went his way "more justified" than the shameless Pharisee. The sounds of our voice, likewise, should be subdued; else, if we are to be heard for our noise, how large windpipes should we need!

The Lord does not cease to destroy the passion of pride with the most powerful arguments. Since it disturbs the minds of people more than all other passions, the Lord teaches about it frequently and at length. So now too He heals its worst form. For self-love has many branches. From it are born: conceit, boasting, vainglory, and the most pernicious of all — pride.

1. THE unseen patron of evil is full of evil ingenuity. Right at the beginning he can drag away, by means of hopelessness and lack of faith, the foundations of virtue already laid in the soul. Again, by means of indifference and laziness, he can make an attempt on the walls of virtue's house just when they are being built up.

“Two men went up into the temple to pray, the one a Pharisee and the other a tax collector.

Then, in the case of the publican, who excelled the Pharisee in prayer, [we find] that it was not because he worshipped another Father that he received testimony from the Lord that he was justified rather [than the other]; but because with great humility, apart from all boasting and pride, he made confession to the same God.

How useful and necessary a medicine is repentance! People who remember that they are only human will readily understand this. It is written, "God resists the proud, but gives grace to the humble." … The Pharisee was not rejoicing so much in his own clean bill of health as in comparing it with the diseases of others. He came to the doctor.

4. The Lord demonstrates this in a parable, saying. "Two men went up into the temple to pray, the one a Pharisee, and the other a publican" (Luke 18:10).

The Pharisee, having stood, was praying these things toward himself: ‘O God, I thank you that I am not like the rest of the men — swindlers, unrighteous, adulterers — or even like this tax collector.

(in Esai. c. 2.) "He prayed with himself," that is, not with God, his sin of pride sent him back into himself. It follows, God, I thank thee.

(23. Mor. c. 6.) There are different shapes in which the pride of self-confident men presents itself; when they imagine that either the good in them is of themselves; or when believing it is given them from above, that they have received it for their own merits; or at any rate when they boast that they have that which they have not.

8. However, these two kinds of prayer can both be unprofitable for the unwary. Faith and contrition make prayer and supplication for the remission of sins effective, once evil deeds have been renounced, but despair and hardness of heart make it ineffectual.

I fast twice in the week, I tithe all things as much as I gain.’

(19. Mor. c. 21.) So it was pride that laid bare to his wily enemies the citadel of his heart, which prayer and fasting had in vain kept closed. Of no use are all the other fortifications, as long as there is one place which the enemy has left defenceless.

Look also at the order that is presented in the Pharisee's prayer. First he said what he is not, and then he enumerated what he is. Having said, "I am not such-and-such, as other men," he also puts forward various virtues: "I fast twice a week, I give a tenth of all that I acquire." For one must not only turn away from evil, but also do good (Ps. 33:15).

11. These words show the Pharisee's disdain for God and for everybody, but also for the standards of his own conscience. He openly despises everybody and ascribes his abstention from evil not to God's strength but to his own.

But the tax collector, having stood afar off, was not willing even to lift up the eyes to the heaven, but was striking his breast, saying: ‘O God, be merciful to me the sinner!’

But if you wish also through examples to know how each one is bowed down by his sins, so that he cannot look up nor lift his eyes to heaven, gaze upon that publican who in the Gospel, having entered the temple and standing afar off, not daring to lift his eyes to heaven, but striking his breast and confessing his sins, said: "God, be merciful to me a sinner." To this man surely…

Some brothers asked Macarius, 'How should we pray?' He said, 'There is no need to talk much in prayer. Reach out your hands often, and say, "Lord have mercy on me, as you will and as you know." But if conflict troubles you, say, "Lord, help me." He knows what is best for us, and has mercy.'

13. These are the words of the Pharisee. By contrast, the Publican "standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast saying, God be merciful to me a sinner" (Luke 18:13). See the extent of his humility, faith and self-reproach.

I say to you, this one went down justified to his house compared with that one. For everyone who is exalting himself will be humbled, however the one humbling himself will be exalted.”

Thou shalt not exalt thyself, nor give over-confidence to thy soul. Thy soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse.

(de Inc. Dei Nat. Hom. 5.) This parable represents to us two chariots on the race course, each with two charioteers in it. In one of the chariots it places righteousness with pride, in the other sin and humility.

15. What happened then'? "This man", says the Lord, "went down to his house justified rather than the other, for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted" (Luke 18:14). As the devil is conceit itself and pride is his own particular evil, it defeats and swallows up any human virtue with which it is mixed.

Jesus Blesses the Children

Then they were bringing also the infants to him, that he may touch them; however, the disciples, having seen it, were rebuking them.

It may be thought strange by some that the disciples wished to prevent the little children from coming to our Lord, as it is said, when they saw it, they rebuked them. But we must understand in this either a mystery, or the effect of their love to Him.

They were bringing children to him that he might touch them; and when the disciples saw it, they rebuked them. And this lesson, full of the teaching of humility, shows that the innocent and simple can reach the grace of the Lord.

They were bringing infants to him etc. After he led by a parabolic example to humility in prayer, here consequently by an expressed example he also leads to humility in conduct, and this by the example of infants, who were offered to Christ and accepted by him as a sign of the approval of humility.

But Jesus called them, speaking, “Permit the little children to come to me and do not forbid them; for of such is the kingdom of God.

For why is it necessary-if (baptism itself) is not so necessary -that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood?

Hence our Lord pointedly says, of such, not "of these," to show that to character, not to age, is the kingdom given, and to such as have a childlike innocence and simplicity is the promise of the reward.

Third, as regards the gracious reception of those brought, it is added: But Jesus, calling them together, said: Let the children come to me, and do not forbid them, whom indeed you ought rather to draw and call; hence Proverbs 9: "She sent her handmaids to call to the citadel and to the walls of the city: If anyone is a little one, let him come to me." Therefore they ought not…

Amen I say to you, whoever shall not receive the kingdom of God as a child shall certainly not enter into it.”

(in Reg. Brev. ad int. 217.) We shall receive the kingdom of God as a child if we are disposed towards our Lord's teaching as a child under instruction, never contradicting nor disputing with his masters, but trustfully and teachably imbibing learning.

Truly I tell you, whoever does not receive the kingdom of God like a child will never enter it. Just as a child does not persist in anger, does not remember being hurt, does not take delight in a beautiful woman, does not think one thing and say another, so too, unless you have such innocence and purity of mind, you will not be able to enter the kingdom of heaven.

Fifth, with regard to the severe reprobation of the proud, it is added: Amen I say to you: Whoever does not receive the kingdom of God as a child shall not enter into it: as if to say: he who refuses to be humbled on account of the pride of his heart shall not enter into that kingdom by the sentence of God's truth.

The Rich Young Ruler

And a certain ruler asked him, saying, “Good Teacher, having done what will I inherit eternal life?”

For when on earth He acted in the very same manner, and answered to one who addressed Him as 'Good Master': 'Why callest thou me good? One is good, my Father who is in heaven.'

And Peter said: "I shall explain to you how goodness itself is just. Our teacher Himself first said to the Pharisee who asked Him, 'What shall I do to inherit eternal life?' 'Do not call me good; for one is good, even the Father who is in the heavens;' and straightway He introduced these words, 'But if thou shalt wish to enter into life, keep the commandments.' And when he said…

Second, curiosity in possessing is refuted in two ways. And a certain one asked him etc. After the refutation of curiosity in investigating, there follows here the second part of this section, in which the refutation of curiosity in possessing takes place; and this he does in two ways, first by commending poverty, second by approving liberality, below in the nineteenth chapter:…

Then Jesus said to him, “Why do you call me good? No one is good except one, God.

It is, of course, another matter if He does not wish to be prayed to, because He is the supremely and spontaneously good God! But who is this good God? There is, He says, "none but one." It is not as if He had shown us that one of two gods was the supremely good; but He expressly asserts that there is one only good God, who is the only good, because He is the only God.

What reply is made by the all-knowing One of whom it is written that he "takes the wise in their craftiness"? "Why do you call me good? No one is good except one, God." You see how Christ proved immediately that the ruler was neither wise nor learned, although he was the ruler of a synagogue of the Jews.

Secondly, as to the response, by which is shown where one must tend, it is added: But Jesus said: Why do you call me good? He says this not rebuking him as a liar, but because, calling him good, he was fixing his intention on the humanity.

You know the commandments: ‘You shall not commit adultery, you shall not murder, you shall not steal, you shall not bear false witness, honor your father and the mother.’”

After instructing him in the knowledge of the faith, He adds, Thou knowest the commandments. As though He said, Know God first, and then will it be time to seek what thou askest.

You know the commandments: You shall not kill, you shall not commit adultery, you shall not steal, you shall not bear false witness. Honor your father and your mother. This is the chastity of childlike innocence, which is proposed to us for imitation if we wish to enter the kingdom of God.

Thirdly, as to the instruction, by which the salvific path is declared, he adds: You know the commandments: which is expressed more clearly in Matthew 19: "If you wish to enter into life, keep the commandments." He explains these things when he adds: Thou shalt not kill, through wrath; 1 John 3: "He who hates his brother is a murderer"; and therefore Matthew 5: "You have heard…

And he said, “All these I kept from the youth.”

Then, when he affirmed that from his youth up he had kept all the principal commandments, (Jesus) said to him: "One thing thou yet lackest: sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me." Well now, Marcion, and all ye who are companions in misery, and associates in hatred with that heretic, what will you dare say to t…

Or we must not think him to have lied, but to have avowed that he had lived honestly, that is, at least in outward things, else Mark could never have said, And Jesus seeing him, loved him. (Mark. 10:21.)

And since these commandments do not justify through simple knowledge, but through experiential observance, therefore the Lord was not asking about simple knowledge when He said: You know the commandments, but about experiential knowledge, because, as is said in Romans 2, "not the hearers of the law, but the doers of the law are just before God." Therefore this lawyer responds a…

Then having heard, Jesus said to him, “Yet one thing is lacking to you: sell all as much as you have and distribute to the poor, and you will have treasure in the heavens; and come, follow me.”

"My work was my subsistence." Nay, but "all things are to be sold, and divided to the needy." "But provision must be made for children and posterity.

(Hom. 22. in 1 ad Cor.) God might indeed feed the poor without our taking compassion upon them, but He wishes the givers to be bound by the ties of love to the receivers. (Hom. 32. in 1. ad Cor.) But it is asked, how does Christ acknowledge the giving all things to the poor to be perfection, whereas St. Paul declares this very thing without charity to be imperfect.

Fourth, as regards the exhortation, by which the perfect path of poverty is urged, it is added: Having heard this, Jesus said to him: Yet one thing is lacking to you; The Gloss: "For perfection." Now that is perfect which lacks nothing: James 1: "That you may be perfect and entire, lacking in nothing." And this is done by perfectly fulfilling the divine will, not only by doing…

And having heard these things, he became very sorrowful; for he was extremely rich.

(Hom. 63. in Matt.) Or else; I shall not hesitate to call this ruler covetous, for with this Christ reproaches him, but I say not that he was a tempter.

As the Lord promised the covetous ruler a treasure in heaven, he nevertheless did not heed, for he was a slave to his treasures, and therefore "became sorrowful" upon hearing the Lord urge him to part with his possessions, since he desired eternal life precisely so that with his great abundance of wealth he might also live forever.

Having heard these things, he was saddened, etc. After he showed poverty to be commendable by reason of its perfection in merit, here he shows it to be commendable by reason of the imperfection in its contrary, which is indeed the tenacious clinging to riches.

Then having seen him become sorrowful, Jesus said, “How difficult for those having the riches when they enter into the kingdom of God.

What am I to fasten on as the cause of this madness, except the weakness of faith, ever prone, to the concupiscences of worldly joys?-which, indeed, is chiefly found among the wealthier; for the more any is rich, and inflated with the name of "matron," the more capacious house does she require for her burdens, as it were a field wherein ambition may run its course.

But Jesus, seeing him become sad, said: How hard it will be for those who have wealth to enter the kingdom of God! It is clear indeed that those who strive to multiply their riches here, disdain to seek the joys of another life, but there is a difference between having wealth and loving wealth. Many indeed who have do not love. Many who do not have, love.

Second, as regards the danger of human tenacity, it is added: But Jesus, seeing him made sad, on account of the disposition of pusillanimity; against which Ecclesiasticus 7 says: "Do not be faint-hearted in your soul.

For it is easier for a camel to go through an eye of a needle than for a rich man to enter into the kingdom of God.”

Then those having heard said, “Then who is able to be saved?”

(Hom. 63. in Matt.) These weighty words so far exceeded the capacity of the disciples, that when they heard them, they asked, Who then can be saved? not that they feared for themselves, but for the whole world.

And those who heard it said, "And who can be saved?" What does this answer pertain to unless it is because the far greater multitude of the poor, who could be saved with the rich being lost, understood that all who love riches, even if they cannot obtain them, are reckoned among the rich?

Fourth, regarding the remedy for this very tenacity through divine help, he adds: And those who heard said: And who can be saved? They say this seeking a remedy and dreading the danger. For since very few perfectly despise riches, it seems from this that almost no one can attain perpetual salvation.

But he said, “The things impossible with men are possible with God.”

Then Peter said, “Behold, we ourselves, having abandoned our own things, followed you.”

And he said to them, “Amen I say to you that there is no one who has left house or wife or brothers or parents or children for the sake of the kingdom of God,

And again He says, "Whosoever shall have left lands, or houses, or parents, or brethren, or children because of Me, he shall receive in this world an hundred-fold, and in that to come he shall inherit eternal life." For what are the hundred-fold [rewards] in this word, the entertainments given to the poor, and the suppers for which a return is made?

The sense then is this; He who in seeking the kingdom of God has despised all earthly affections, has trampled under foot all riches, pleasures, and smiles of the world, shall receive far greater in the present time.

Secondly, as to the approval of such a poor man by the divine judgment, it is added: Who said to them: Amen I say to you: There is no one who has left home, as to the foundation of inheritance; Jeremiah 12: "I have left my house, I have abandoned my inheritance, I have given the beloved of my soul" etc.

who may certainly not receive back manifold more in this time — and in the age which is coming, eternal life.”

The Third Prediction of the Passion

Then having taken aside the Twelve, he said to them, “Behold, we go up to Jerusalem, and all things which written through the prophets about the Son of Man will be accomplished;

(Hom. 65. in Matt.) He speaks with His disciples apart, concerning His Passion. For it was not fitting to publish this word to the multitudes, lest they should be troubled, but to His disciples He foretold it, that being habituated by expectation, they might be the more able to bear it.

I marvel at the folly of those who ask how Christ rose again before the three days. If indeed He rose later than he had foretold, it were a mark of weakness, but if sooner, a token of the highest power.

Now Jesus took the twelve etc. After he showed poverty to be commendable and desirable through the perfection of its merit, through the imperfection of its contrary, and through the consummation of its accumulated reward, here fourthly he shows it to be worthy of approval and worthy of choice by reason of the most perfect example, namely, of Christ crucified.

for he will be betrayed to the Gentiles, and will be mocked and will be insulted and will be spit upon,

and having flogged him, they will kill him; and on the third day he will rise again.”

And they themselves understood no thing of these things, and this declaration was hidden from them, and neither were they knowing the things being spoken.

The disciples did not as yet know exactly what the Prophets had foretold, but after He rose again, He opened their understanding that they should understand the Scriptures. (Luke 24:25.)

And they understood none of these things. And this saying was hidden from them, and they did not comprehend what was said. We read in the Gospel according to John, the Lord saying: "And I, if I am lifted up from the earth, will draw all men to Myself." The crowd answered and said: "We have heard from the Law that the Christ remains forever.

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 them…

Jesus Heals a Blind Beggar

Then it came to pass in the drawing near by him to Jericho, a certain blind man was sitting beside the road, begging.

In the blind man we have a type of the Gentile people, who have received by the Sacrament of our Lord the brightness of the light which they had lost. And it matters not whether the cure is conveyed in the case of one or two blind men, inasmuch as deriving their origin from Ham and Japhet, the sons of Noah, in the two blind men they put forward two authors of their race.

And it came to pass, that as he was coming near Jericho, a certain blind man sat by the way begging. And when he heard the multitude passing by, he asked what it meant. They told him that Jesus of Nazareth was passing by.

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.

Now having heard a crowd passing along, he was asking what this would be.

While he was asking who it was, they said to him, "Jesus, the Nazarene." He knew that they were not saying that to him with love. He left what pertained to enemies and grasped hold of what pertained to friends. "Son of David, have mercy on me."

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 theref…

(Hom. de caeco et Zacchaeo) There was a great multitude gathered round Christ, and the blind man indeed knew Him not, but felt a drawing towards Him, and grasped with his heart what his sight embraced not. As it follows, And when he heard the multitude passing by, he asked what it was. And those that saw spoke indeed according to their own opinion.

Then they told him that Jesus of Nazareth is passing by.

And he called out, saying, “Jesus, Son of David, have mercy on me.”

Why then did the blind man, on hearing that He was passing by, exclaim, "Jesus, Thou Son of David, have mercy on me? " unless he was considered, in no uncertain manner, to be the Son of David (in other words, to belong to David's family) through his mother and his brethren, who at some time or other had been made known to him by public notoriety?

And he cried out, saying: Jesus, Son of David, have mercy on me. And those who were going before rebuked him, so that he might be silent. But he cried out much more, Son of David, have mercy on me.

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:…

And those going before were rebuking him, that he may be silent. However, he himself was crying out much more, “Son of David, have mercy on me.”

Those who precede Jesus as he comes—what do they signify but the crowds of carnal desires and the tumults of vices, which, before Jesus comes to our heart, scatter our thoughts with their temptations and disturb the voice of the heart in prayer?

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.

Then having stopped, Jesus commanded him to be brought to him. Then when he was approaching, he asked him,

But even if you could show me this, still (the blind man) would more readily have presumed that they were ignorant, than that the Lord could possibly have permitted an untrue exclamation about Himself. But the Lord "stood patient." Yes; but not as confirming the error, for, on the contrary, He rather displayed the Creator.

But Jesus, standing still, ordered him to be brought to him. Behold, he stands who previously was passing by, because when we still suffer the crowds of phantasms in prayer, we feel Jesus in some way passing by. But when we fervently persist in prayer, Jesus stands still and restores the light, because God is fixed in the heart, and the lost light is restored.

Third, as regards the generosity of the healer, it is added: But Jesus, standing still, commanded him to be brought to himself.

“What do you desire I may do to you?” And he said, “Lord, that I may receive sight.”

And Jesus said to him, “Receive sight; your faith has healed you.”

Surely He could not have first removed this man's blindness, in order that he might afterwards cease to regard Him as the Son of David!

So then, let everyone who wants approach Him, and let the one say: "Son of David, have mercy on me"; and, if he hears, "What do you want Me to do for you?" let him say quickly, "Lord, let me receive my sight," and right away he will hear, "So I desire. Receive your sight" (Luke 18:38-42). Let another say, "Lord, my daughter"-i.e.

(Chrys. ut sup.) Or because the Jews perverting the truth might say, as in the case of him who was born blind, This is not he, but one like unto to him, (John 9:8.) He wished the blind first to make manifest the infirmity of his nature, that then he might fully acknowledge the greatness of the grace bestowed upon him.

And immediately he received sight and was following him, glorifying God. And all the people, having seen it, gave praise to God.