Little need be said of the incident itself: it is so like the other Deeds of His Life. So to speak - it was left in Jericho as the practical commentary, and the seal on what Christ had said and done the previous evening in regard to Zacchæus. Once more the crowd was following Jesus, as in the morning He resumed the journey with His disciples. And, there by the wayside, begging, sat the blind men - there, where Jesus was passing. As they heard the tramp of many feet and the sound of many voices, they learned that Jesus of Nazareth was passing by. It is all deeply touching, and deeply symbolical. But what must their faith have been, when there, in Jericho, they not only owned Him as the true Messiah, but cried - in the deep significance of that special mode of address, as coming from Jewish lips: [5013] Jesus, Thou Son of David, have mercy on me!' It was quite in accordance with what one might almost have expected - certainly with the temper of Jericho, as we learned it on the previous evening, when many,' the multitude,' they which went before,' would have bidden that cry for help be silent as an unwarrantable intrusion and interruption, if not a needless and meaningless application. But only all the louder and more earnest rose the cry, as the blind felt that they might for ever be robbed of the opportunity that was slipping past. And He, Who listens to every cry of distress, heard this. He stood still, and commanded the blind to be called. Then it was that the sympathy of sudden hope seized the multitude' the wonder about to be wrought fell, so to speak, in its heavenly influences upon them, as they comforted the blind in the agony of rising despair with the words, He calleth thee.' [5014] As so often, we are indebted to St. Mark for the vivid sketch of what passed. We can almost see Bartimæus as, on receiving Christ's summons, he casts aside his upper garment and hastily comes. That question: what he would that Jesus should do unto him, must have been meant for those around more than for the blind. The cry to the son of David had been only for mercy. It might have been for alms - though, as the address, so the gift bestowed in answer, would be right royal - after the order of David.' But our general cry for mercy must ever become detailed when we come into the Presence of the Christ. And the faith of the blind rose to the full height of the Divine possibilities opened before them. Their inward eyes had received capacity for The Light, before that of earth lit up their long darkness. In the language of St. Matthew, Jesus had compassion on them and touched their eyes.' This is one aspect of it. The other is that given by St. Mark and St. Luke, in recording the words with which He accompanied the healing: Thy faith has saved thee.' [5015]
And these two results came of it: all the people, when they saw it gave praise unto God;' and, as for Bartimæus, though Jesus had bidden him go thy way,' yet, immediately he received his sight,' he followed Jesus in the way,' glorifying God. [5016] And this is Divine disobedience, or rather the obedience of the spirit as against the observance of the letter. [5017]
The arrival of the Paschal band from Galilee and Peræa was not in advance of many others. In truth, most pilgrims from a distance would probably come to the Holy City some days before the Feast, for the sake of purification in the Temple, since those who for any reason needed such - and there would be few families that did not require it - generally deferred it till the festive season brought them to Jerusalem. We owe this notice, and that which follows, to St. John, [5018] and in this again recognise the Jewish writer of the Fourth Gospel. It was only natural that these pilgrims should have sought for Jesus, and, when they did not find Him, discuss among themselves the probability of His coming to the Feast. His absence would, after the work which He had done these three years, the claim which He made, and the defiant denial of it by the priesthood and the Sanhedrin, have been regarded as a virtual surrender to the enemy. There was a time when He need not have appeared at the Feast - when, as we see it, it was better He should not come. But that time was past. The chief priests and the Pharisees also knew it, and they had given commandment that, if any one knew where He was, he would show it, that they might take Him.' It would be better to ascertain where He lodged, and to seize Him before He appeared in public, in the Temple.