St Luke Chapter XVIII : Verses 31-43
Contents
- Luke xviii. Verses 31-43. Douay-Rheims (Challoner) text & Latin text (Vulgate)
- Douay-Rheims 1582 text
- Annotations based on the Great Commentary
Luke xviii. Verses 31-43.
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| Receive thy sight: thy faith hath made thee whole. J-J Tissot. Brooklyn Museum. |
Assumpsit autem Jesus duodecim, et ait illis : Ecce ascendimus Jerosolymam, et consummabuntur omnia quæ scripta sunt per prophetas de Filio hominis :
32 For he shall be delivered to the Gentiles, and shall be mocked, and scourged, and spit upon:
tradetur enim gentibus, et illudetur, et flagellabitur, et conspuetur :
33 And after they have scourged him, they will put him to death; and the third day he shall rise again.
et postquam flagellaverint, occident eum, et tertia die resurget.
34 And they understood none of these things, and this word was hid from them, and they understood not the things that were said.
Et ipsi nihil horum intellexerunt, et erat verbum istud absconditum ab eis, et non intelligebant quæ dicebantur.
35 Now it came to pass, when he drew nigh to Jericho, that a certain blind man sat by the way side, begging.
Factum est autem, cum appropinquaret Jericho, caecus quidam sedebat secus viam, mendicans.
36 And when he heard the multitude passing by, he asked what this meant.
Et cum audiret turbam prætereuntem, interrogabat quid hoc esset.
37 And they told him, that Jesus of Nazareth was passing by.
Dixerunt autem ei quod Jesus Nazarenus transiret.
38 And he cried out, saying: Jesus, son of David, have mercy on me.
Et clamavit, dicens : Jesu, fili David, miserere mei.
39 And they that went before, rebuked him, that he should hold his peace: but he cried out much more: Son of David, have mercy on me.
Et qui præibant, increpabant eum ut taceret. Ipse vero multo magis clamabat : Fili David, miserere mei.
40 And Jesus standing, commanded him to be brought unto him. And when he was come near, he asked him,
Stans autem Jesus jussit illum adduci ad se. Et cum appropinquasset, interrogavit illum,
41 Saying: What wilt thou that I do to thee? But he said: Lord, that I may see.
dicens : Quid tibi vis faciam? At ille dixit : Domine, ut videam.
42 And Jesus said to him: Receive thy sight: thy faith hath made thee whole.
Et Jesus dixit illi : Respice, fides tua te salvum fecit.
43 And immediately he saw, and followed him, glorifying God. And all the people, when they saw it, gave praise to God.
Et confestim vidit, et sequebatur illum magnificans Deum. Et omnis plebs ut vidit, dedit laudem Deo.
Douay-Rheims : 1582 text
31. And IESVS tooke the Twelue, and ſaid to them: Behold we goe vp to Hieruſalem, and al things ſhal be conſummate which were written by the Prophets of the Sonne of man.
32. For he ſhal be deliuered to the Gentils, and ſhal be mocked, and ſcourged, and ſpit vpon:
33. and after they haue ſcourged him, they wil kil him, and the third day he ſhal riſe againe.
34. And they vnderstood none of these things, and this word was hid from them, and they vnderstood not the things that were ſaid.
35. And it came to paſſe, when he drew nigh to Iericho, a certaine blind man ſate by the way, begging.
36. And when he heard the multitude paſſing by, he aſked what this ſhould be.
37. And they told him that IESVS of Nazareth paſſed by.
38. And he cried ſaying: IESVS ſonne of Dauid, haue mercie vpon me.
39. And they that went before, rebuked him, that he ſhould hold his peace. But he cried much more, Sonne of Dauid haue mercie vpon me.
40. And IESVS ſtanding commanded him to be brought vnto him. And when he was come neere, he aſked him,
41. ſaying: What wilt thou that I doe to thee? but he said: Lord, that I may ſee.
42. And IESVS ſaid to him: Doe thou ſee; thy faith hath made thee whole.
43. And forthwith he ſaw, and followed him, magnifying God. And al the people as they ſaw it, gaue praiſe to God.
Annotations
[The following Notes are adapted from the Great Commentary on Chapter xx of St Matthew's Gospel (telling of two blind men). The verse numbers are those of St Luke's Gospel]
35. Now it came to pass, when he drew nigh to Jericho, that a certain blind man sat by the way side, begging. This is the same history that S. Mark relates (chap. x. 46); he mentions only one blind man, Bartimæus. St Matthew and S. Augustine (lib. 2 de cons. Evang. ch. 65) says that there were two blind men, one of whom was very well known in that city; “for Bartimæus, the son of Timæus,” he says, “had sunk from great wealth, and was now sitting, not only as blind, but as a beggar. For this reason then Mark chose to mention him alone, because the restoration of his sight procured fame to this miracle in proportion to the notoriety of the fact of his blindness.”
Moreover, S. Augustine, Jansen, and others, are of opinion that this blind man was not the same as the one of whom S. Luke speaks, ch. xviii. 35, because S. Luke says that he was healed as they drew near to Jericho, while this one was healed as they came out. But since S. Luke’s narrative agrees in all points with that of S. Matthew and S. Mark, we must suppose that it was one and the same blind man whose prayer to Christ for the restoration of his sight was not heard on account of the crowd, and Christ made as though He heard him not, that he might quicken his faith and hope, and then on the following day he repeated his prayer as Christ went out and obtained it. So S. Ambrose, Maldonatus, and others explain it.
Allegorically. Origen and S. Ambrose say that the two blind men were Judah and Israel, who before the coming of Christ were blind because they saw not the true Word which was contained in the law and the prophets. But Rabanus, with S. Augustine, says that they were the Jews and the Gentiles, for they were both ignorant of the way of salvation. But S. Chrysostom understands them of the Gentiles only, who are descended partly from Ham and partly from Japhet.
Tropologically, by the two blind men we may understand the twofold blindness of the affections and of the understanding.
38. And he cried out, saying: Jesus, son of David, have mercy on me. That is, “O Messiah, of whom the prophets foretold that He should be born of David: it is a mark of the Messiah to have mercy on the miserable, and to give sight to the blind (Isaiah xxxv. 5). We believe that Thou art the Messiah; therefore give us sight that all may know that Thou art the Messiah, and may believe and worship Thee.”
39. And they that went before, rebuked him, that he should hold his peace. That they being mean men should not disturb Christ, who perhaps was teaching; or delay Him on this journey. So Euthymius.
Mystically: S. Gregory (Hom. 2, in Evang.) understands by the multitude (they that went before) the crowds of carnal desires, which before Jesus comes to our heart, by their temptations dissipate our meditation, and drown the voice of the heart in prayer.
but he cried out much more: Son of David, have mercy on me. Because there was need of a louder cry that they might be heard by Christ above the noise of the crowd.
Morally. S. Augustine (de Verb. Dom. Ser. 18), explains it thus, “Every Christian who has begun to live well, and to despise the world, at the commencement of his new life has to endure the censures of cold Christians, but if he perseveres, those who at first hindered him will soon comply.” The fear of man then must be overcome by one who wishes to serve God. The first virtue of a Christian, as S. Jerome says, is to despise and to be despised.
S. Hilary says, “Faith, when it is called, is the more inflamed, and so in the midst of dangers it is secure, and in the midst of security, it is endangered.”
40. And Jesus standing, commanded him to be brought unto him. S. Jerome says, “Jesus stood still because they being blind could not see their way: about Jericho there were many pits, crags, and steep places, therefore the Lord stands still that they might come to Him.”
S. Gregory (Hom. 2, in Evang.) interprets symbolically, “to pass by is the property of the human nature, to stand still of the Divine. The Lord as He passed by heard the cry of the blind man, but when He restored his sight He stood still.
Anagogically, S. Augustine (lib. 1. quæst. Evang. c. 8), “Faith in His temporal Incarnation prepares us for the understanding of things eternal; for things temporal pass by, but things eternal stand still.”
commanded him to be brought unto him. S. Jerome says: “He commands that they be called, that the multitude may not hinder them; and He asks what they would, that by their answer their necessity may be made clear, and His power be known in their healing.”
Saying: What wilt thou that I do to thee? He was not ignorant of their desire, but though He knew it, He wills to hear their confession of it.
But he said: Lord, that I may see. Nothing is naturally so much desired by man as to see; so that to see seems like life, and not to see like death and continual sorrow.
S. Augustine, writing on these words, says: “The whole object of life is the healing of the eyes of the heart so that we may behold. To this end the sacred mysteries are celebrated, the Word of God is preached, the moral exhortations of the Church are made—that is, those which pertain to the correction of morals, and to the renunciation of this world; not in word only, but by a change of life. To this end the Divine Scriptures direct their aim, that our inward eye may be purged from that thing whatever it is which hinders us from beholding God.”
Let the man, then, who is blinded by sin and concupiscence say, Grant me, O Lord, to see the baseness of sin, the vileness of concupiscence, the worthlessness of pleasure, the fierceness of hell-fire; the beauty of virtue, the blessedness of Paradise, the eternity of glory; so that I may despise all concupiscence, and aim at the practice of virtue.
42. And Jesus said to him: Receive thy sight: thy faith hath made thee whole. S. Jerome says: “Jesus considering their ready will, rewards it by fully granting their desire. Whence He says in another place, Whatsoever ye shall ask in prayer, believing, ye shall receive.”
43. And immediately he saw, and followed him, glorifying God. And all the people, when they saw it, gave praise to God. “These blind men,” S. Chrysostom says, “as before this bounty they were persevering, so after receiving it they were not ungrateful:” for, when healed, they offered a good service to Christ in following Him. For this is what God requires of thee—“to walk circumspectly (Vulg., sollicitum) with thy God.”
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SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.
The Vladimirskaya Icon. >12th century.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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