Lectio 5
Lecture 5
Curatio caeci et muti
Healing of the blind and the dumb
9:27 Et transeunte inde Iesu, secuti sunt eum duo caeci clamantes, et dicentes: miserere nostri, Fili David. [n. 791]
9:27 And as Jesus passed from there, there followed him two blind men crying out and saying, have mercy on us, O Son of David. [n. 791]
9:28 Cum autem venisset domum, accesserunt ad eum caeci, et dicit eis Iesus: creditis, quia possum hoc facere vobis? Dicunt ei: utique, Domine. [n. 792]
9:28 And when he had come to the house, the blind men came to him. And Jesus says to them, do you believe that I can do this to you? They say to him, yes, Lord. [n. 792]
9:29 Tunc tetigit oculos eorum dicens: secundum fidem vestram fiat vobis. [n. 793]
9:29 Then he touched their eyes, saying: according to your faith, be it done unto you. [n. 793]
9:30 Et aperti sunt oculi eorum. Et comminatus est illis Iesus, dicens: videte ne quis sciat. [n. 793]
9:30 And their eyes were opened, and Jesus strictly charged them, saying, see that no man know this. [n. 793]
9:31 Illi autem exeuntes diffamaverunt eum in tota terra illa. [n. 794]
9:31 But going out, they spread his fame abroad in all that country. [n. 794]
9:32 Egressis autem illis, ecce obtulerunt ei hominem mutum daemonium habentem; [n. 795]
9:32 And when they had gone out, behold they brought him a dumb man, possessed with a devil. [n. 795]
9:33 et, eiecto daemonio, locutus est mutus, et miratae sunt turbae dicentes: numquam apparuit sic in Israel. [n. 797]
9:33 And after the devil was cast out, the dumb man spoke, and the multitudes wondered, saying, never was the like seen in Israel. [n. 797]
9:34 Pharisaei autem dicebant: in principe daemoniorum eiicit daemones. [n. 799]
9:34 But the Pharisees said, by the prince of devils he casts out devils. [n. 799]
790. Supra ostensum est qualiter vitam restituit, hic tangitur quomodo dedit officia vitae. Et
790. It was shown above how he restored life; here is touched upon how he restored the due functions of life. And
primo tangitur quomodo visum restituit;
first, how he restored vision is touched upon;
secundo quomodo loquelam, ibi egressis autem illis et cetera.
second, how he restored speech, at but they going out.
Et primo quatuor facit.
And first, he does four things:
Primo ponitur petitio caecorum;
first, the blind men’s petition is set down;
secundo examinatio credentium, ibi et dicit eis Iesus etc.;
second, examination of those who believed, at and Jesus says to them;
tertio exauditio, ibi tunc tetigit oculos eorum;
third, the answer, at then he touched their eyes;
quarto instructio illuminatorum, ibi et comminatus est.
fourth, the instruction of those enlightened, at and Jesus strictly charged them.
791. Circa petitionem istorum quinque notare possumus, quae faciunt petitionem exaudibilem. Primo, quia congruum tempus elegerunt ad petendum, quia transeunte eo: et in hoc significatur tempus incarnationis, quod est tempus miserendi; unde in Ps. ci, 14: quia venit tempus miserendi eius. Et ideo melius exauditi fuerunt, ut habetur Hebr. V, 7: exauditus est pro reverentia sua. Item ad hoc ut impetrarent secuti sunt eum: qui enim Deum non sequuntur obediendo, non impetrant. Duo caeci. Isti duo caeci sunt duo populi, scilicet Iudaeorum, et gentilium: caeci enim sunt qui fidem non habent; de talibus dicitur Is. LIX, 10: palpavimus sicut caeci parietem. Item requiritur fervor devotionis, cum dicitur clamantes, ut habetur in Ps. CXIX, v. 1: ad Dominum cum tribularer clamavi, et exaudivit me. Item humilitas petentium, cum dicitur dicentes Fili David, miserere nostri, ut habetur Dan. IX, 17: exaudi, Deus noster, orationem servi tui. Item tangitur fides eorum, quia Filium David nominant, et haec est necessaria, ut habetur Iac. I, 6: postulet in fide, et nihil haesitans.
791. Concerning their petition, we can notice five things which make a petition grantable. First, that they chose a fitting time to ask, because it was as he passed by; and in this is signified the time of the incarnation, which is the time of compassion; hence, it is time to have mercy on it, for the time is come (Ps 101:14). And therefore they were heeded better, as is found, who . . . was heard for his reverence (Heb 5:7). Similarly, so that they might ask, they followed him; for let those who do not follow God by obeying him ask for nothing. Two blind men. These two blind men are two peoples, namely the Jews and the gentiles; for the blind are those who do not have faith. About such it is said, we have groped for the wall, and like the blind we have groped as if we had no eyes (Isa 59:10). Likewise, fervor of devotion is required, when it says, crying out, as is had, in my trouble I cried to the Lord: and he heard me (Ps 119:1). Likewise, humility in those asking, when it says, and saying, have mercy on us, O Son of David, as is found, now therefore, O our God, hear the supplication of your servant (Dan 9:17). Likewise, their faith is touched upon, because they call him the Son of David, and this is necessary, as is said, but let him ask in faith, nothing wavering (Jas 1:6).
792. Deinde petentes examinat. Primo facto, differendo exauditionem eorum. Tunc enim firma fides ostenditur, quando statim non impetratur; Hab. II, 3: si moram fecerit, expecta eum, quia veniet. Unde duxit eos usque ad domum. Cum autem venisset domum et cetera. Per domum istam intelligitur Ecclesia, quia ista est domus Dei vel caelum; Ps. CXIII, 16: caelum caeli Domino. Item examinavit eos verbo creditis quia hoc possum facere vobis? Et hoc non petit quasi ignorans, sed ut meritum eorum augeatur; Rom. X, 10: corde creditur ad iustitiam, ore autem confessio fit ad salutem.
792. Then he examines the ones asking. First, by deed, by delaying their answer. For then their faith is shown to be firm, when what is asked is not immediately obtained; if it make any delay, wait for it: for it will surely come (Hab 2:3). Hence he led them all the way to the house. And when he had come to the house. By this house is understood the Church, because the Church is the house of God, or heaven; the heaven of heaven is the Lord’s (Ps 113:24). Similarly, he tested them by word: do you believe, that I can do this to you? And he does not ask this as though ignorant, but so that their merit might be increased; for, with the heart, we believe unto justice; but, with the mouth, confession is made unto salvation (Rom 10:10).
Item petit ut ostendatur fides aliis, ut sciant quia iuste illuminavit. Item petit ut ad maiora promoveat: magnum enim professi erant, quia Filium David. Sed non sufficiebat, ideo magis ab eis petit. Creditis, quia possum hoc facere? Scilicet propria potestate, quod solius Dei est. Dicunt ei: utique, Domine. Unde modo Dominum vocant, quod est proprium solius Dei.
Likewise, he asks so that their faith might be shown to others, that they might know that he enlightens the just. Likewise, he asks so that they might move forward to greater things; for they had professed a great thing, that he was the Son of David. But it was not enough, so he asks more of them. Do you believe, that I can do this to you? That is, with my own proper power, which is only God’s. They say to him, yes, Lord. Hence now they call him Lord, which is proper to God alone.
793. Sequitur exauditio. Et primo ponitur curatio; secundo curationis effectus, ibi et aperti sunt oculi eorum.
793. There follows the answer. And first, the healing is set down; second the effect of the healing, at and their eyes were opened.
Ponitur curatio, cum tetigit oculos eorum, dicens; unde tetigit, et dixit. Utrumque tamen per se sufficiebat; tamen utrumque fecit, ut significaretur quod caecitas per Verbum incarnatum illuminatur; Io. I, 14: Verbum caro factum est, et habitavit in nobis, et vidimus gloriam eius. Unde dicit secundum fidem vestram fiat vobis, quia merito fidei illuminantur qui sine fide sunt caeci.
The healing is set down, then he touched their eyes, saying; hence he touched, and spoke. While either was enough by itself, yet he did both, to signify that blindness is enlightened by the Word incarnate. And the Word was made flesh, and dwelt among us, and we saw his glory (John 1:14). Hence he says, according to your faith, be it done unto you, because they who without faith are blind are enlightened by the merit of faith.
Sequitur effectus et aperti sunt oculi eorum. Primo ergo dat lumen; et ita implevit illud: et vita erat lux hominum. Is. XXXV, 4: ipse veniet et salvabit nos.
There follows the effect: and their eyes were opened. First, then, he gives light; and thus fulfills: and the life was the light of men (John 1:4). God himself will come and will save you (Isa 35:4).
794. Sequitur instructio; unde dicit et comminatus est.
794. There follows the instruction; hence it says, and Jesus strictly charged them.
Et quare hoc? Alibi enim dicitur: vade ad tuos, et annuntia regnum Dei. Chrysostomus: in bonis nostris duo possumus considerare: quod Dei est, et quod nostri: quod nostri est, debemus latere; quod Dei est, debemus manifestare, ut Paulus Philipp. II. Quaerentes non quae nostra sunt, sed quae Iesu Christi. Supra V, 16: ut videant opera vestra bona, et glorificent Patrem vestrum, qui in caelis est. Unde dicit videte ne quis sciat, ut doceat vitare vanam gloriam.
And why was this? For to another he said, go into your house to your friends, and tell them the kingdom of God (Mark 5:19). Chrysostom: we can consider two things in our goods: what is ours, we should hide; what is God’s we should manifest, as Paul says, ‘seeking not what is ours, but what is Jesus Christ’s’ (Phil 2). Above, that they may see your good works, and glorify your Father who is in heaven (Matt 5:16). Hence he says, see that no man know this, that he might teach them to avoid vainglory.
Illi autem, non immemores beneficii accepti exeuntes diffamaverunt eum, ut habetur Is. LXIII, 7: miserationum Domini recordabor.
But they, not forgetful of the benefits received, went out and spread his fame abroad, as is written, I will remember the tender mercies of the Lord (Isa 63:7).
Sed numquid peccaverunt isti, quia contra praeceptum Domini fecerunt? Dico quod non, quia bona fide fecerunt, et ut ostenderent quantum sanctitatis exhibeat Dominus.
But did not these men sin, because they acted against the Lord’s command? I say not, because they acted in good faith, and that they might display how great was the holiness the Lord showed them.
795. Egressis illis, ecce obtulerunt ei hominem mutum. Supra Dominus restituit visum caeco; nunc muto restituit loquelam. Et sufficienter iunguntur ista, quia locutio est signum visionis interioris; Is. XXXV, 4: ipse veniet, et salvabit nos. Et tunc aperientur oculi caecorum, et aures surdorum patebunt.
795. And when they had gone out, behold they brought him a dumb man. Above, the Lord restored vision to the blind; now he restored speech to the mute. And these things are sufficiently connected, because speech is a sign of interior vision; God himself will come and will save you. Then will the eyes of the blind be opened, and the ears of the deaf will be unstopped (Isa 35:4–5).
Et in hoc tria facit.
And in this he does three things:
Primo describitur infirmus;
first, the sick man is described;
secundo tangitur curatio, ibi et eiecto daemonio, locutus est mutus;
second, the healing is touched upon, at and after the devil was cast out, the dumb man spoke;
tertio curationis effectus, ibi et miratae sunt turbae.
third, the effect of the healing, at and the multitudes wondered.
796. Dicit ergo egressis autem illis et cetera. Ab isto non quaeritur fides, sicut a praecedentibus, quia iste erat obsessus a daemonio; ideo non erat compos mentis: et ideo non quaesivit de fide eius.
796. He says then, and when they had gone out. Faith is not asked of this man, as from the ones before, because this man was possessed by a demon, so he was not in control of his mind. And so he did not ask about his faith.
Et iste significat gentilem populum, qui mutus est ad laudem; Ps. LXXVIII, 6: effunde iram tuam in gentes, quae te non noverunt. Item habent daemonium, quia daemonibus immolant; Ps. XCV, 5: omnes dii gentium daemonia.
And this man signifies the gentile people, which was mute with respect to praise; pour out your wrath upon the nations that have not known you (Ps 78:6). Likewise, they have demons, because they sacrifice to demons; for all the gods of the gentiles are devils (Ps 95:5).
797. Primo ergo ut bonus medicus curavit causam, secundo morbum, quia primo eiecit daemonium, et sic eiecto daemonio, locutus est mutus. Sic gentilis dum liberatus est ab idolorum servitute locutus est mutus, scilicet laudem Dei; ut omnis lingua confiteatur, quia Dominus Iesus Christus in gloria est Dei Patris et cetera. Phil. II, 11.
797. First, then, as the good doctor, he cured the cause, and second the disease, because he first cast out the demon, and thus after the devil was cast out, the dumb man spoke. In this way the gentile, when he was freed from the servitude of idols, the dumb man spoke, namely the praise of God; that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father (Phil 2:11).