Introduction

There are some people who suggest that the record of the two blind men in Matthew 9:27-31, is somehow related to the recording of the blind man Bartimaeus in Matthew 20:29-34 / Mark 10:46-52 / Luke 18:35-43.

However, there is no evidence of this from the scriptures and it also wouldn’t make any sense. Just because the blind men essentially say the same thing in both passages doesn’t mean they are the same event.

In Matthew 20:29-34, the healing of Bartimaeus takes place as Jesus the King is beginning to make His way to Jerusalem, Matthew 20:17. The Matthew 9:27-31, event took place as Jesus left the home of Jairus after raising the little girl and returned to the place He was staying, Matthew 9:18-26.

If it were the same event, this would imply that Jesus failed to heal these two men and somehow, He would have to heal them again later. Also, it would make no sense for Matthew to record the same blind healing event twice. I believe that these are two different blind men in two different places.

When Did This Happen?

According to Matthew 20:29-34 and Mark 10:46-52, the miracle took place when they were ‘leaving’ Jericho. According to Luke 18:35-43, it appears the miracle took place as the Lord was ‘approaching’ Jericho.

At that time, there were two cities named Jericho, the city destroyed by Joshua, Joshua 6:24-26, which was rebuilt and destroyed several times, and one subsequently built a little further west by Herod the Great.

The ruins of these are still evident. The curing of the blind men could have taken place after the Lord had passed through the toll of old Jericho and before he entered Herod’s Jericho.

Bible critics point out that the accounts of the healing of the blind men at Jericho as recorded by Matthew and Mark on the one hand, and Luke on the other, reveal ‘an apparent discrepancy’. The verses we should read are Matthew 20:29 / Mark 10:46 and Luke 18:35.

This appears to be a very clear contradiction. Is it possible to reconcile the two accounts? Well, I suggest that, if we spend a short time looking at Jericho’s history and geography, we shall find it easier to resolve the problem.

Old Jericho

Although this event is one of only two references to Jericho found in the Gospels, we must remember that it was a city that, by that time, had already existed for many centuries. This is a fact firmly established by archaeological research.

The first excavation of the Jericho site was carried out by a team of German archaeologists in the years 1907 to 1909, and their work was followed by an expedition by the British School of Archaeology led by Professor John Garstang, which lasted from 1929 to 1936, and which was followed in 1952 by that of the American archaeologist, Kathleen Kenyon.

The latest, and I believe the last, work on what is known as ‘The Garstang Trench’ was done in 1957, after which the political climate in Palestine virtually ended the archaeological work of foreign nationals.

Many Jericho’s

However, the most important result to emerge from this work was the discovery of the earliest stratified levels revealing human occupation, ever found at any archaeological site anywhere in the world.

The mound at Ancient Jericho has revealed periods of human occupation down to a level of 45 feet, and scholars now believe that the top, most evidence of human occupation of the site occurred about 1700 B.C., whilst the lowest remains, found on the bedrock of the trench, are thought to date from 7000 B.C.

Remember, that the current site of ancient Jericho is actually a mound that ‘grew’ through thousands of years. It ‘grew’ simply because when the original settlement built on the bedrock, was abandoned, those who later resettled the site did not clear it but merely built upon it.

In this way, the level of the occupied site was raised, strata upon strata, until it became the mound it is today. The various levels can be clearly seen on the sides of the 45-feet deep trench.

This means that Jericho was an ancient Canaanite city long before it was destroyed by Joshua, Joshua 4:24 and there is evidence that, after its destruction by the Israelite army, in the course of its long history, the city was destroyed several times. After the city had been conquered, it was given to the tribe of Benjamin, Joshua 18:21.

Later, during the time of the Judges, it was occupied by the Moabites, led by their King Eglon, at which time it was known as ‘The City of the Palms’ Judges 1:16 / Judges 3:13.

Later still, we read in 1 Kings 6:14, that it was ‘rebuilt’ by Hiel of Bethel, in the time of King Ahab. And it was yet again destroyed at the time of the Babylonian Captivity, and later rebuilt once more.

Between The Testaments

It was during the Inter-Testamental Period that Jericho came under Roman control and was governed by a ‘Captain’, ‘Strategos’, in Latin, and during its time under the Romans, the city was given to Cleopatra, by Mark Anthony, and she ‘leased’ it to Herod the Great for 200 talents.

King Herod then built a new city south of the old one, complete with a castle, an amphitheatre, a hippodrome, and beautiful gardens with various water features, and Jericho became his winter residence. In fact, this is where he died in 4 B.C. This city, known as ‘Herodian Jericho’, later suffered the fate of earlier cities. It was destroyed by the Emperor Vespasian, in 68 A.D. But the important fact is that this city, virtually adjoining the old site, was the city that Jesus knew.

We could continue to follow Jericho’s turbulent history through succeeding centuries, turbulent because it was destroyed and rebuilt several times. Muslims destroyed it in 638 A.D. Egyptian soldiers destroyed it in 1840. In 1871, it was destroyed by fire. And after each destruction, it was rebuilt.

Jesus And Jericho

Although it would be interesting to study this later history, what concerns us at the moment is the fact that the miraculous healing occurred when Jesus was making his way to Jerusalem for the last time, after leaving Galilee in the north, Matthew 19:1.

Jericho was the last halt for pilgrims when they travelled to The City of David from Galilee and Perea. They came by way of Jericho, to avoid passing through Samaria, and Jesus, descending from the north, would first enter and pass through what archaeologists call ‘Canaanite Jericho’ that is our ‘old Jericho’, where the ‘Garstang Trench’ has been excavated, and he would then enter ‘Herodian Jericho’.

In other words, there was a point at which he left the ruins of the ancient city and passed into the modern city built by Herod. When we take into consideration the geographical proximity of the ‘old’ and the ‘new’ cities, it is not difficult to reconcile the statements made by the Gospel writers, He was ‘leaving’ Canaanite Jericho and ‘entering’ Herodian Jericho.

The Gospel records, written under the inspiration of the Holy Spirit, contain no contradictions when we take into consideration such matters as their geographical and historical setting.

How Many Blind Men Were There?

Matthew mentions that there were two blind men, Matthew 20:30. In Mark’s account of this healing, he mentions only the outspoken blind man of the two who approached Jesus, that is, Bartimaeus, Mark 10:46. Luke records that there was one blind man, Luke 18:35.

I have no difficulty accepting that there were, as Matthew states, two blind men healed, Matthew 20:30. This is stated so plainly that there can be no argument.

The reason why Mark specifically names just one of them, Bartimaeus, is that he was apparently well-known in the Jericho region. This is suggested by the fact that the Greek text of Mark 10:46, translates quite literally as ‘the son of Timaeus, Bartimaeus the blind beggar’.

The naming of the father in this way probably indicates that he was a man of some standing in Jericho. Notice, also, the use of the definite article, ‘the blind beggar’, not ‘a blind beggar’.

There would be little point in naming the father and son in this way if they were unknown in the community. This also suggests that the healing of Bartimaeus was given more prominence than that of his blind, anonymous companion because he was a familiar figure in Jericho.

It was quite common for beggars, whether blind or otherwise disabled, to become familiar figures in the towns and cities in which they lived.

We have examples of this in John 9:1-41, which records the healing of another blind man, and also in the account of the curing of the lame man, mentioned in Acts 4:22-24, both were clearly very familiar figures.

Again, it may even be that Bartimaeus was the more vociferous, more vocal, of the two blind men in clamouring for the attention of Jesus. This seems to be suggested in Mark’s account.

‘Then they came to Jericho. As Jesus and his disciples, together with a large crowd, were leaving the city, a blind man, Bartimaeus (which means ‘son of Timaeus’), was sitting by the roadside begging. When he heard that it was Jesus of Nazareth, he began to shout, ‘Jesus, Son of David, have mercy on me!’ Many rebuked him and told him to be quiet, but he shouted all the more, ‘Son of David, have mercy on me!’ Jesus stopped and said, ‘Call him.’ So, they called to the blind man, ‘Cheer up! On your feet! He’s calling you.’ Throwing his cloak aside, he jumped to his feet and came to Jesus. ‘What do you want me to do for you?’ Jesus asked him. The blind man said, ‘Rabbi, I want to see.’ ‘Go,’ said Jesus, ‘your faith has healed you.’ Immediately he received his sight and followed Jesus along the road.’ Mark 10:46-52

Blindness

We know that blindness is a horrible disability today but in Bible times it must have been so much worse. There was no way you could work and no benefit system to help you, which meant you had no way to sustain yourself. There was no Braille available.

A blind man in Bible times wasn’t permitted to approach the altar or give offerings to the Lord, which meant they could never become priests, Leviticus 21:18-23.

God, however, instituted some measures so that the needs of a blind person could be met and ensured that no one would mistreat them or take advantage of them, Deuteronomy 27:18. It’s probable that these two blind men were beggars who looked for help from anyone who passed by.

Coffman, in his commentary, says the following, concerning being blind.

‘From various Old Testament passages, it is clear that blindness is a type of sin, Deuteronomy 28:29 / Isaiah 59:10 / Job 12:25 / Zephaniah 1:17 / Isaiah 29:8 / Ephesians 5:8 / Matthew 15:14. Several examples of Jesus’ restoring sight to the blind are recorded and were prophetically included as a positive mark of the Messiah’s power when he should be revealed. Isaiah said of the Messiah and his times, ‘then the eyes of the blind shall be opened,’ Isaiah 35:5.’

As Jesus and His disciples passed through Jericho, two blind men were begging by the side of the road, Mark specifically names one of them. A blind man named Bartimaeus, whose names means ‘son of Timaeus’, was sitting by the roadside begging, Matthew 20:29-30 / Mark 10:46 / Luke 18:35.

When they heard it was Jesus of Nazareth, as opposed to any other Jesus, he begun to shout out, ‘Jesus, Son of David, have mercy on me!’ Matthew 20:30 / Mark 10:47 / Luke 18:36-38.

The crowds tried to silence him, Matthew 20:31 / Mark 10:48 / Luke 18:39, thinking that the Lord should not be bothered with such unimportant people, but he shouted all the more, ‘Son of David, have mercy on me!’ Matthew 20:31 / Mark 10:48 / Luke 18:39.

‘Son of David’ was a common Jewish term that was used in reference to the Messiah, Luke 1:31-32.

He cried out his belief that Jesus was the Messiah. His outcry would be the work of all disciples after the events of Acts 2. Since Jesus fulfilled all prophecies concerning the Messiah, then He is the Messiah.

Their plea would be that Israel accepts Him as the Messiah. On His way to the cross, Jesus received this proclamation of who He was. He was the Prophet, the Seed of the woman who was the fulfilment of all messianic prophecies, Genesis 3:15 / Luke 24:44.

It’s interesting to note that these blind men recognised who Jesus was, but the theologians of Jerusalem who claimed to know the Scriptures couldn’t understand what they clearly saw.

They recognised that Jesus was the Son of David, the Messiah, Isaiah 9:7 / Matthew 6:7 / Matthew 6:11 / Matthew 6:20 / Matthew 6:28 / Matthew 6:24 / Revelation 22:16.

Clarke, in his commentary, says the following concerning the words, ‘Son of David.’

‘Son of David was the same as if they had called him Messiah. Two things here are worthy of remark: 1. That it was a generally received opinion at this time in Judea, that the Messiah should be son of David, John 7:42. 2. That Jesus Christ was generally and incontestably acknowledged as coming from this stock, Matthew 12:23.’

Jesus stopped and called for the blind men to come to Him, Matthew 20:32 / Luke 18:40, understandably Bartimaeus was really excited about this as he throws his cloak to the side and runs to Jesus, Mark 10:49-50.

Jesus asks them what they want, and their request was simple, they wanted to be able to see again, Matthew 20:32-33 / Mark 10:51 / Luke 18:41.

Jesus has compassion on them, He tells them to go, their faith has healed them, and immediately they received their sight, Matthew 20:34 / Mark 10:52 / Luke 18:42-43. Notice also that they began to follow Him, Matthew 20:34 / Mark 10:52 / Luke 18:43.

Few rich men followed the Lord, Mark 10:17-22, but many of the poor and downtrodden did. Its not surprising that the many people who witnessed the miracle praised God, Luke 18:43.

Life Changing

Imagine being transformed from a life of darkness to a life of light, Luke 4:18. Assuming they were blind from birth, imagine these blind men going home and seeing their families or children for the first time.

Imagine seeing colour for the first time. Imagine them being eligible to become priests, approaching the altar and giving their offerings to the Lord.

I have a good friend who is physically blind and when I spoke to him about his disability, he said, ‘don’t feel sorry for me because I’m physically blind, feel sorry for those who are spiritually blind’. His words are very true, Jesus often spoke to the religious leaders of His day and called them blind, Matthew 15:14 / John 9:39.

We may not be able to miraculously heal people of blindness today, but we should continue to preach the Gospel to all people whose minds have been blinded by the evil one, 2 Corinthians 4:3-4.

Jesus doesn’t want to just heal us of our sin, He wants to transform our lives, Romans 12:2 / 2 Corinthians 3:18 / 2 Corinthians 5:17.