Now as he approached Jericho a blind man was sitting by the roadside begging, 36 and hearing a crowd going by, he inquired what was happening. 37 They told him, “Jesus of Nazareth is passing by.” 38 He shouted, “Jesus, Son of David, have pity on me!” 39 The people walking in front rebuked him, telling him to be silent, but he kept calling out all the more, “Son of David, have pity on me!” 40 Then Jesus stopped and ordered that he be brought to him; and when he came near, Jesus asked him, 41 “What do you want me to do for you?” He replied, “Lord, please let me see.” 42 Jesus told him, “Have sight; your faith has saved you.” 43 He immediately received his sight and followed him, giving glory to God. When they saw this, all the people gave praise to God.
As Jesus draws near to Jericho on his final approach to Jerusalem, a blind beggar by the roadside becomes the one who truly “sees” who he is.
The man is sitting by the roadside, outside the flow of normal life and work. He depends on others for alms and for information. When he hears a crowd going by, he asks what is happening, and they tell him, “Jesus of Nazareth is passing by” (v. 37). The crowd identifies Jesus only by his earthly origin, the town where he grew up. Their description is accurate, but incomplete.
The blind man responds with a title that reaches far beyond “Jesus of Nazareth.” He shouts, “Jesus, Son of David, have pity on me!” (v. 38). “Son of David” is a royal and messianic title rooted in God’s promise to David that his throne and kingdom would be established forever (cf. 2 Sam. 7:12-16; Ps. 89:4-5). By calling Jesus the “Son of David,” the beggar confesses that this is not just a teacher or healer passing by, but the promised king through whom God would save his people. In this sense, his faith already has a kind of inner sight: he recognizes in Jesus what others do not yet fully see.
Those walking in front rebuke him and tell him to be silent (v. 39). They try to manage access to Jesus, treating the beggar’s cries as an interruption rather than the cry of someone worth Jesus’ time. Yet the man keeps calling out “all the more,” repeating the same plea, “Son of David, have pity on me!” Luke shows how faith does not give way when pressured to be quiet or to stay on the margins. The beggar has nothing to offer but trust and perseverance, and he refuses to let the moment pass.
Jesus then does something decisive: he stops (v. 40). In their world, a blind beggar would easily be seen as insignificant and perhaps even under God’s disfavor, but Jesus stops the entire procession for him. On his way to Jerusalem and the mystery of his suffering, death, and resurrection, he brings the whole movement of the crowd to a halt for one poor, blind man. He orders that the man be brought to him. The one who was previously kept at a distance is now drawn to the center, directly into the Lord’s presence. When he comes near, Jesus asks, “What do you want me to do for you?” (v. 41). This question invites the man to speak his desire plainly. It is an act of dignity: Jesus does not treat him as an object of pity but as a man whose heart already sees more clearly than those around him.
The man replies, “Lord, please let me see” (v. 41). He now addresses Jesus as “Lord,” going beyond a royal title to a confession of authority. His request is simple and direct. He does not argue that he deserves healing. He simply entrusts his need to the one he believes can restore him. Within the wider story of Scripture, sight is often a sign of understanding. The prophets spoke of people who had eyes but did not see, ears but did not hear (cf. Is. 6:9-10). Here, the blind beggar already “sees” who Jesus is in faith, and he now asks that his physical sight be brought into line with that inner recognition.
Jesus answers, “Have sight; your faith has saved you” (v. 42). The gift he gives is real and immediate: the man’s eyes are opened. At the same time, Jesus speaks of salvation, not just healing. Faith here is more than belief that a miracle is possible. It is a personal trust in Jesus as the Son of David and Lord, a trust that reaches out to him in humble persistence. This faith becomes the channel through which both physical restoration and a deeper saving relationship are given.
Immediately, the man receives his sight and follows Jesus, “giving glory to God” (v. 43). His life is no longer confined to the roadside. He becomes a disciple in the Way, following Jesus toward Jerusalem on the road that leads to the Cross and the victory that follows. Here, “giving glory to God” means openly recognizing that this healing comes from God and responding with heartfelt praise and thanks. His praise is grateful and public; in this way, authentic praise of God draws others into God’s embrace, so that they, too, respond with praise. All the people, seeing what has happened, “gave praise to God” (v. 43). What began as a personal cry for mercy becomes a moment in which many are drawn to acknowledge God’s goodness.
This passage shows a striking reversal. The one who seemed most in the dark is the one who is most in the light and names Jesus most clearly. The crowd sees with natural eyes but does not fully recognize him. The blind man, in his poverty, grasps by faith what others overlook: the long-awaited Messiah has arrived, and now is the moment to cry out to him. In the end, he does not merely receive a gift and return to his old place. He joins the path of the One he has recognized, now walking in the light and glorifying God.
Lord Jesus, Son of David and Lord of all, open our eyes to recognize who you truly are. Give us the faith that does not give way under pressure, the courage to call on you for mercy, and the grace to follow you in gratitude and praise. May our lives, like the healed man’s, give glory to God. Amen.
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Sources and References:
- The Holy Bible, New American Bible, Revised Edition (2011).
- Bernard Orchard et al., A Catholic Commentary on Holy Scripture (1953).
- Faculty of the University of Navarre, The Navarre Bible: Luke (Four Courts/Scepter).
- José Enrique Aguilar Chiu et al., eds., The Paulist Biblical Commentary (2018).
- Raymond E. Brown et al., The New Jerome Biblical Commentary (1990).
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