Jesus is approaching Jericho, a prominent city in Hebrew history and is also the longest continuously inhabited city in human history. Jericho is located 15-18 miles northeast of Jerusalem depending on which route is taken. Ancient Roman roads connected the cities and took about 8 hours on foot to traverse on normal conditions. This particular episode in Jesus’ ministry is recounted in all three Synoptic Gospels with some minor and what some perceive to be as major discrepancies. In Matthew 20:29-34 it is two blind men, in Mark 10:46-52 it focuses on a single blind man named Bartimaeus and here in Luke 18:35-43 we have a singular blind man who is not named. These variations could be explained by the particular theological highlights and themes particular to each author.
The majorly perceived discrepancy is that of Luke’s use of “drew near to Jericho” and both Mark and Matthew say Jesus was leaving. Some suggest theological distinctions are being implied here but that is a rather large stretch without much reason behind it. What is more likely is that there were two Jericho’s which at the time of Jesus in the first century, there were. The ancient Jericho of the Old Testament and a newer Jericho built by Herod and they were rather close to each other, with the Herodian Jericho only a few kilometers from the Old city, likely with a connecting road or common route between them. And it is on that route that we begin.
35 As he drew near to Jericho, a blind man was sitting by the roadside begging;
As Jesus approaches Jericho a blind man sitting by the roadside begging. In ancient Jewish thought being blind was considered a result of divine judgement (Deut 28:28 ) meaning those afflicted with it were considered cursed by God therefore deserving of it, their families would typically abandon them. This is why blind people had to resort to begging, an activity considered shameful but permissible under Jewish Law (Deut 15:7-8). καθήμενος παρὰ τὴν ὁδόν (“sitting by the road”): This imagery evokes a marginalized figure, excluded from full participation in society. The family home represented covenant as did inclusion within the city, by being outside on the road the blind man’s separation from the covenant community is emphasized.
36 and hearing a multitude going by, he inquired what this meant.
This verse illustrates that Jesus is not alone in his journey. The Greek word ochlos implies a large gathering of groups of common people, well beyond that of his disciples, and they are not particularly organized. It can be imagined that everyone is attempting to get Jesus’ attention as they follow him around. ἐπυνθάνετο τί εἴη τοῦτο (“he inquired what this meant”): The verb ἐπυνθάνετο suggests persistent questioning, reflecting the blind man’s determination. In a Hebrew mindset, hearing (as opposed to seeing) often symbolizes faith and perception (e.g., Deut. 6:4, “Hear, O Israel”), so his reliance on sound hints at spiritual attunement, a key theme in messianic expectations (Isa. 29:18).
37 They told him, “Jesus of Nazareth is passing by.”
The blind man is told Jesus of Nazareth is passing by, this implies it was not the multitudes answering his inquiry but someone there with him gave him the answer as it would not make sense for people walking with Jesus to say he is “passing by” so although the story is thought of as “one blind man” he is not necessarily alone, this could help reconcile the minor supposed discrepancies between the Synoptic accounts. The person who tells the blind man this also uses the earthly title “Jesus of Nazareth” indicating a less messianic eye for who Jesus is and if Nathanael’s perspective is common “Can anything good come Nazareth?”(John 1:46) this could have been said with some denigration, this is contrasted with how the blind man “sees” Jesus in the next verse.
38 And he cried, “Jesus, Son of David, have mercy on me!”
The blind man “cried” (boaō ) this word indicates a prolonged or desperate shout for help when in deep distress. The same word is used in the Septuagint to describe Abel’s blood in Genesis 4:10. It is a desperate cry and the words that he cries out are in stark contrast to the earthly title given in the previous verse, “Jesus, Son of David, have mercy on me”. A desperate cry and messianic declaration. “Son of David” is a messianic title rooted in 2 Samuel 7:12-16 and Isaiah 9:7, the messiah who will deliver Israel, give sight to the blind and free the captives will be a Son of David. The request for mercy is a central theme of the Psalms of David and has divine implications as it is God that delivers mercy yet here the blind man is requesting it of Jesus.
39 And those who were in front rebuked him, telling him to be silent; but he cried out all the more, “Son of David, have mercy on me!”
Verse 39 begins with telling us of individuals that rebuke the blind man for his request but depending on how it is translated it can give of a slightly different context. The RSVCE translates it as “and those who were in front” but a more literal interpretation of the word proagō would actually be “who led the way”. The previous translation could give off the impression of people in front of the blind man whereas the more literal translation gives clearer context, Jesus is in center of a crowd of people as he walks, some trailing behind and others, likely the apostles or more trusted disciples were leading the caravan, it is these who “rebuke” the blind man for his cries. The word for “rebuke” is epitimaō which means to admonish, charge or forbid and he is then told to be silent. He is essentially chastised for even attempting to get Jesus’ attention before being told to be silent, implying that he is especially unworthy, because of his state in society, for trying to talk to Jesus. The blind man does not give up and persists in his cries, exclaiming the messianic title to an even greater degree.
40 And Jesus stopped, and commanded him to be brought to him; and when he came near, he asked him,
Jesus in response to the persistent cries of the blind man, stops walking, halting the entire multitude of people including those who just admonished the blind man. He then “commands” keleuō , orders for the blind man to be brought to him. When the blind man has gotten close enough, Jesus asks him a simple question.
41 “What do you want me to do for you?” He said, “Lord, let me receive my sight.”
Jesus asks “What do you want me to do for you?” (emphasis mine). The same individual exiled to the fringes of society, forced to beg for money and admonished for recognizing the Messiah without even being able to see has just been offered the greatest opportunity in response to his literally blind faith. The man begins his answer with “Lord” Kyrios in Greek, this title has divine implications as it is used for God. From the roadside the blind man recognized Jesus as the messiah, as he drew near he has recognized him as God himself. The blind man then says let me “receive my sight” the Greek is actually a single word, anablepō, it has two meanings, one is to look up and the other to recover sight. It is the same word used to describe Jesus looking up to heaven when multiplying the fish and loaves in Matthew 14:19 and Mark 6:41. The man might appear to just be asking for his sight but what he receives is more than that as is implied in the following verse.
42 And Jesus said to him, “Receive your sight; your faith has made you well.”
Jesus does no physical actions to heal the man, he demonstrates his ability to heal and save by word alone by saying “Receive your sight; your faith has made you well”. Jesus responds with the Greek word meaning to “look up” the same the man said to him in his request then says his faith has made him “well”. The Greek here says sōzō which actually means saved. Jesus has fulfilled the blind mans two meaning request with a two meaning response. He is healed, he is saved.
43 And immediately he received his sight and followed him, glorifying God; and all the people, when they saw it, gave praise to God.
The man is instantaneously healed of his blindness, a miracle has occurred. The man then “followed him” but the Greek word here akoloutheō has a much deeper meaning that just walking after him physically into the city with the crowds. It means to accompany and follow as a disciple. With this he also “glorifies God” which is a typical Jewish response to divine acts. He considers what has happened to be an act of God and all the people there in multitudes give praise to God in response to this miracle.
In Jesus’ healing of the blind man, we witness not just an act of mercy but a profound revelation of His divine authority. Unlike the Old Testament prophets, who called upon God to perform miracles, Jesus heals by His own word, underscoring His identity as the Son of God and the embodiment of God’s presence on Earth. This healing is both a sign of the fulfillment of Messianic prophecy and a demonstration of the inbreaking Kingdom of God—a kingdom where restoration and salvation are intertwined. Through this act, Jesus not only opens physical eyes but also reveals the ultimate truth: the One who heals is the same One who saves.
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