05.45. Dim Vision Made Clear

45. — Dim Vision Made Clear

"And they come unto Bethsaida. And they bring to him a blind man, and beseech him to touch him. And he took hold of the blind man by the hand, and brought him out of the village; and when he had spit on his eyes, and laid his hands upon him, he asked him, Seest thou aught? And he looked up, and said, I see men; for I behold them as trees, walking. Then again he laid his hands upon his eyes; and he looked steadfastly, and was restored, and saw all things clearly. And he sent him away to his house, saying, Do not even enter into the village"* (Mark 8:22-26, R.V.).

{*The additional injunction appearing in the A.V. — "nor tell it to any in the town" — is maintained by many scholars, though omitted in the R.V.} In the course of His tour, the Lord and His party of followers reached Bethsaida. This appears to have been the town or village known as Bethsaida Julias, situated on the northern shore of the Sea of Galilee, near to which the first miracle of the multiplied bread was wrought. Here the Lord opened the eyes of a blind man in private, as Mark only records. A notable feature of this miracle is the gradual manner in which the sight was restored. He received first the faculty of sight, and secondly the ability to use the newly-given sight. The physical benefit granted to the sufferer affords an illustration of spiritual facts wrought by the power of Christ in the kingdom of God. Since man is blind by nature, and also blinded by wilful works of evil, he requires inward eyesight of heart and soul, and moreover that his newly-given eyes should be able to perceive the glory of Christ’s person and the truth of His teaching. This dual blessing, both in the physical and in the spiritual sense, was sometimes conferred by a single act of the Lord’s power, but in this instance of miraculous healing successive stages are displayed. First, the power of vision was bestowed, and then the power of perception.

While those totally bereft of natural sight were figurative of the spiritual state of the nation at large, the man with partially restored sight illustrated the spiritual condition of those who so imperfectly apprehended the truths of the kingdom which the Lord was proclaiming. They represented the believing remnant of Israel as distinct from the mass. Truly they had come out to the Messiah, but they were in a transitional state until Pentecost, when the Holy Spirit was poured out upon them, and by Him they were guided into all truth. Then they saw the King in His beauty, and the "land that is very far off" (Isaiah 33:17). Then their eyes were fully opened, and they beheld wondrous things out of Jehovah’s law (Psalms 119:18). Previously, when Jesus came to them across the waves for their deliverance in the storm, they supposed He was a spectre. And as they failed to recognize Jesus as their Deliverer, so they afterwards failed to recognize Him as the King of kings. For when the three apostles in the holy mount saw their Master transfigured before their eyes, Peter with a confused judgment assigned Him no higher place than he did Moses and Elijah. A unique panorama of heavenly deeds was daily moving before the gaze of these privileged men, but none of the apostles rightly discerned the wonder of Messiah and His ways. The Lord Himself said to His disciples privately, "Blessed are the eyes which see the things that ye see: for I say unto you that many prophets and kings desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not" (Luke 10:23-24). But to those thus blessed He also said reprovingly, "Having eyes, see ye not? Having ears, hear ye not?" A Sign Wrought in Secret This miracle along with that of the healing of the deaf stammerer in the same neighbourhood, form companion pictures. They are both peculiar to the Second Gospel, and the figurative reference of both of them seems specially to be to the "little flock" of Israel who welcomed Jehovah’s Righteous Servant, and who followed Him in His services, while the great majority of the nation refused His gracious overtures, and, in consequence, perished in their unbelief. Some remarks upon the analogies of the two incidents have been offered in connection with that section (Mark 7:31-37), to which the reader may refer (supra,pp. 73-75; 88-91).

It cannot but be noted in these verses with what scrupulous care the Holy Spirit records in detail the gentle and loving service rendered by the Son, who had become the Servant of God. The Lord assumed personal charge of the afflicted man. He took hold of him by the hand, and led him in his blindness and darkness away from the habitations of men. What did this action suggest? To those whose hearts were filled with the ancient prophecies, would it not recall Jehovah’s promise to the nation: "I will bring the blind by a way that they know not: in paths that they know not will I lead them: I will make darkness light before them, and crooked places straight" (Isaiah 42:16). The Lord then supplied moisture from His lips for the darkened eyes before Him, and laid His hands of beneficent power upon the blind man. Healing virtue was communicated, and the sightless orbs became sensitive to the light of heaven. Thereupon the Lord questioned him concerning the efficiency of his newly-given eyesight: "What dost thou see?" His organs of vision were made sound, but were they working in harmonious cooperation with their fellow-members? Along with ability to see, did he possess the faculty of perception, of discernment, of recognition? This the Lord tested by His question, "Seest thou anything?" The man’s reply showed there was" still the incompetency of the inward eye. Images of outward objects were transmitted through the eyes, but the mind lacked the power of accurate perception and cognition. The man was able to see, but not to discriminate between the objects of sight. Looking up, he said to the Lord, "I now see the folk, because I see them walking as trees."* The light of his body — the eye — was no longer darkness (Luke 11:34), but its vision was obscured, veiled. There was new light for him, but it was the dawn, rather than the noonday.(cp. Judges 9:36).

{*The exact shade of the meaning of the original phrase here may be doubtful, but the general sense seems to be that given by Dr. G. Campbell, "I see men whom I distinguish from trees only by their walking" (The Four Gospels,by G. Campbell, 4th ed., 1813, vol. 2, p. 148). The rendering by Dr. Swete is "I see men, for I perceive objects like trees walking" (Gospel according to St.Mark,3rd ed., p. 174.)} The Lord, however, chased away these shadows by a second exercise of His healing functions. He again "laid his hands upon his eyes; and he (1) looked steadfastly, and (2) was restored, and (3) saw all things clearly." The threefold result of this second imposition as thus expressed was that the man (1) instantly gained clearness of vision (2) recovered normal eyesight, and (3) began and continued to see even distant objects clearly. As in some other cases of healing, we are told that the Lord imposed His commands upon the man before His departure. Men who received temporary benefit in recognition of their faith were required to exercise their faith yet further, and obey the Lord’s directions in respect to their immediate movements. Like the sick of the palsy, and the Gadarene demoniac (Mark 2:11; Mark 5:19), the restored blind man was bidden to go to his own house, and moreover not even to enter the town of Bethsaida, from which the Lord had led him.

What does this Miracle Teach? The miracle was performed privately, and the Lord’s expressed will was that it should be kept secret; clearly, therefore, it was not wrought for the wicked and unbelieving generation who had rejected his teaching. To them the Lord shortly before had said emphatically that no sign should be given: and the healed man was accordingly bidden not to advertise his cure, but to go straight home. But it may well be inquired whether this miracle has any significance beyond the evidence it affords of the inexhaustible love and compassion of the Lord and of His ready power and will to relieve the afflicted; and, if so, in what way it illustrates the general purpose or design in this part of the Gospel; further, if it was not for the people at large, whether it had any significant application to the followers of Christ.

Clearly, the prominent features of this case of healing are (1) that the man was taken apart by the Lord and healed in seclusion, and (2) that the process of the cure was not instantaneous but in stages. Now a close analogue to this sight-giving miracle will be found in the preparation of the disciples to receive and retain the Lord’s teaching, and by this means to become His competent witnesses in the world when He Himself was not bodily present. The apostles were specially chosen by the Lord out of His followers, and led apart from others. "He ordained twelve that they might be with him, and that he might send them forth to preach" (Mark 3:14). They, at their call saw sufficient of the supreme attractiveness of Christ to forsake all and to follow Him. They believed that He was the appointed and promised Redeemer come to restore the kingdom to Israel. But their vision of the true nature of that kingdom was by no means accurate and complete, as such of their sayings as are recorded amply prove.

There are many instances which show that these disciples of the Lord could not clearly see the true spiritual value of the kingdom of God: they were, as it were, confused between men and trees. And it will be noted that this defect of the apostles is one of the connected threads woven into the texture of the Gospel.

Let us take a few items from the preceding narrative which illustrate the imperfect spirituality of the apostles. In the first storm at sea they concluded that the Son of David and His followers were all about to perish, but at the same time they thought that only He could save them. Their despairing conduct was in striking contrast with that of the serene assurance of Paul throughout the storm of many days’ duration.

Then, when a crowd of listeners was famishing with hunger, the disciples, so imperfectly understanding the love and the compassion of their Master, besought Him to send the multitudes away to shift for themselves.

Again, when the Lord came to the deliverance of the apostles in the second storm, walking to them on the waves, they were affrighted at His unexpected appearance, and cried out in fear, mistaking their Beloved Master for an apparition.

Afterwards, when the Lord reproved the folly of the Pharisees in their ablutionary rites and their connected formalism and hypocrisy, the disciples confessed their ignorance of His meaning, showing themselves "without understanding" like the mass of the nation.

Further, when a large audience was again present and without food, the disciples, oblivious of their former experience of the Lord’s resources, were unable to suggest any means of feeding the people. Also when the Lord passed from the physical to the spiritual things of the kingdom, and spoke of the dangerous leaven of the Pharisees, their thoughts rose no higher than loaves of bread.

All these events follow one another closely in the earlier part of the narrative, and combine to exhibit the immaturity of the Lord’s immediate followers as "co-workers" with Him. To state their spiritual condition in the Lord’s own figure, they had eyes to see, but they did not perceive. At this juncture in the history, the duplex cure of the blind man is introduced. He was taken aside, and, first of all, a measure of restoration was given to his organs of sight, so that they became susceptible to impressions of external objects. But, according to his own testimony, he was unable to discern the real nature of those objects, for he confused such dissimilar objects as men and trees. A further effusion of power was needed, and this the Lord bestowed, so that the man thereupon saw all things with clearness. The application of this object-lesson to the undeveloped spiritual condition of the apostles is plain, and harmonizes with the plan of the Gospel, which not only shows the ministry of the Servant of Jehovah Himself but His preparation of His followers to carry on a divine witness in the earth when He should be absent. They had been chosen and ordained by the Lord to preach the gospel of the kingdom, but how could they efficiently undertake this service, if they were themselves unable to discern the mysteries of the kingdom? The new features which were to characterize the people of God were put before the multitudes in parables, but the underlying truths were fully explained to the believing remnant (Mark 4:34). These doctrines were placed before the apostles in word and illustrated by miraculous deeds, but in’ this last year of the Lord’s ministry it is clear they still needed to have the eyes of their heart strengthened to discern "things new and old" — the teaching of Messiah Himself and the scriptures that foretold Him and His doings. No subject seemed more difficult of apprehension to the disciples than that of the humiliation and sufferings of the Messiah as a prelude to His displayed glories. And this subject of all-surpassing importance the Lord was about to introduce to them. By a tableau in the holy mount, He would afford some of them a glimpse of the kingdom in its coming glory (Mark 9:1), but teaching them of the sufferings and death of the Son of man (Mark 8:31) which must necessarily precede that manifestation. Could their eyes bear the sight and their hearts receive its meaning? The result showed that their vision in these matters was indistinct, and like this imperfectly restored blind man, and like the disciples on their way to Emmaus (Luke 22:31-32) a further application of the power of the Lord was necessary.

Other Gospel Instances of Physical and Moral Blindness The cure of the blind is used in other parts of the Gospels to illustrate the Lord’s power to illuminate the mind and the heart. A striking instance occurs in Luke. He records several cases of spiritual blindness, and then brings in the healing of Bartimaeus, showing by this acted parable how the Lord delivered those who sought His mercy (Luke 18:1-43).

First, there is the Pharisee in the temple blinded by pride and self-sufficiency, a strong contrast with the publican whose eyes were opened to see the sinfulness of his own heart before God (Mark 8:9-14).

Secondly, there is a further contrast between the little children, on the one hand, who in their simple way saw enough of the divine winsomeness of the Saviour to come to Him, and were suffered to do so, and on the other, the rich young ruler who had many moral and religious qualifications, but nevertheless was so blind that, like the nation as a whole, he saw no beauty in the Lord that he should respond to His call and follow Him (Mark 8:15-25)

Thirdly, the apostles whose eyes were opened sufficiently to leave all and follow the Lord were still so blind of understanding that when He spoke to them of His coming sufferings and death in accordance with prophecy, they perceived nothing of His meaning (Mark 8:31-34).

Fourthly, we have the introduction of the healing of the blind beggar, in immediate sequence to these passages, showing that although men were blind (1) to themselves, (2) to the Saviour, and (3) to the scriptures and the Lord’s own teaching, there was One present who would open the eyes of all those who sought His power. Bartimus implored mercy like the sinner in the temple; he was brought to Jesus like the infants; he followed the Lord like the apostles. In contrast with the Pharisee he was aware of his poverty and his blindness; and in contrast with the young ruler he saw that Jesus of Nazareth was the promised Son of David.

Take another instance. In the Gospel of John the man blind from birth constitutes a typical example of the work of grace in the spiritual world, which is so fully presented by the Evangelist. In John 8:1-59 the Lord’s revelation of Himself as the Light of the world is recorded, but the Jews did not follow Him, as is shown, and consequently they walked on in darkness. The Light was shining in darkness, and the darkness comprehended it not. But in John 9:1-41 there is given the case of a blind man living from birth in a world of darkness, whose eyes were opened upon his submission to the Lord’s directions. In his case there was an effect upon the heart as well as upon the eyes. His apprehension of the worth of his benefactor developed in ascending stages in contrast with the opinions of the Jewish teachers. He spoke of Him as the man called Jesus (John 9:11), as a prophet (John 9:17), as "from God" (John 9:33), and finally he confessed Him as the Son of God (John 9:35-38).

After this record, the Evangelist immediately makes reference to the perverse type of blindness which characterized the Pharisees who were spiritually blind, but who deceived themselves by assuming they could see. This condition of blindness was demonstrated by their attitude towards the Lord Himself. Perfect goodness was before them, but they discerned Him not. The Lord said of them, "For judgment am I come into this world that they which see not may see, and that they which see may become blind." The Pharisees were saying, "we see," therefore their sin remained (John 9:39-41). They were of that generation who in the language of prophecy, "call evil good and good evil: that put darkness for light and light for darkness" (Isaiah 5:20).

Cases of Blindness in the Gospels

Omitting the general references to the healing of the blind; of which there are several, as in Matthew 11:5, there are seven specific cases mentioned in the four Gospels, viz.
(a) Two whose eyes Jesus touched, Matthew 9:27-28.
(b) One blind and dumb, Matthew 12:22.
(c) One at Bethsaida, Mark 8:22.
(d) One in Jerusalem, blind from birth, John 9:1-41.
(e) Two near Jericho, Matthew 20:30; Mark 10:46; Luke 18:35.

(1) Of these seven cases, five are named by Matthew, two by Mark, one by Luke, and one by John. None of these cases is mentioned more than once with the exception of the two near Jericho. In this instance Matthew refers to both men, but Mark and Luke to one only. Matthew also records the greatest number of cases five.

(2) These seven witnesses were distributed between the northern and southern provinces. Four (a,b, and c ) occurred in Galilee during the earlier part of the Lord’s ministry, and three in Judea (dand e) during the latter part, and these were three who sat and begged.

(3) Three of these blind men (a and e) asked that they might be healed; three others (b and c)were brought to the Lord; and one who was blind from birth (d) was first addressed by the Lord.

(4) In every case but one (b) the Lord laid His hands upon them, or touched their eyes. On one occasion (c ) He touched twice. In two instances (c and d) the Lord made, use of spittle.

(5) Two blind men in Galilee (a) and two in Judea (e) acknowledged Jesus as the Son of David, and after the healing of another (b) the people said, "Is not this the Son of David?" Besides these four men, no one confessed Him in this character, except the Syro-phoenician woman (Matthew 15:22), and the women and the children upon the occasion of His public entry into Jerusalem (Matthew 21:9; Matthew 21:15). These testimonies to Jesus as the Royal Seed of David are recorded almost entirely in the First Gospel, which from the outset (Matthew 1:1; Matthew 1:20) presents Him particularly as David’s Son and David’s Lord.