The Healing of Two Blind Men (Matthew 9:27–31)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

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St. John Chrysostom (c. 347–407)

Homilies on the Gospel of Matthew, Homily 32 (on Matthew 9:27–30) Source: trans. in the Nicene and Post-Nicene Fathers, First Series, Vol. 10. Public domain. Full text: https://www.newadvent.org/fathers/200132.htm

On why He asked "Believe ye that I am able," to lead them higher than the title they used:

But not for these causes only does He require faith of them, but forasmuch as they called Him "Son of David," He to lead them up to what is higher, and to teach them to entertain the imaginations they ought of Himself, says, "Believe ye that I am able to do this?" He did not say, "Believe ye that I am able to entreat my Father, that I am able to pray" but, "that I am able to do this?"

On their answer, and on His healing them according to their faith, proclaiming the faith in their soul before healing the body:

What then is their word? "Yea, Lord." They call Him no more Son of David, but soar higher, and acknowledge His dominion. And then at last He for His part lays His hand upon them, saying, "According to your faith be it unto you." And this He does to confirm their faith, and to show that they are participators in the good work, and to witness that their words were not words of flattery. For neither did He say, "Let your eyes be opened," but, "According to your faith be it unto you;" which He says to many of them that came unto Him; before the healing of their bodies, hastening to proclaim the faith in their soul; so as both to make them more approved, and to render others more serious.

On the charge this miracle lays against the unbelieving, who saw and would not believe:

But this is no light charge against the Jews; when these men, though their eyes were struck out, receive the faith by hearing alone, but they beholding the miracles, and having their sight to witness what was happening, do all just contrary. And see their earnestness also, both by their cry, and by their prayer itself. For they did not merely approach Him, but with loud cries, and alleging nought else but "mercy."

On His charging them to tell no one, and how this agrees with bidding others proclaim God's glory:

They however did not endure this, but became preachers, and evangelists; and when bidden to hide what had been done, they endured it not. And if in another place we find Him saying, "Go your way, and declare the glory of God," that is not contrary to this, but even highly in agreement herewith. For He instructs us to say nothing ourselves, concerning ourselves, but even to forbid them that would eulogise us: but if the glory be referred to God, then not only not to forbid, but to command men to do this.

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St. Jerome (c. 347–420)

Commentary on Matthew (on Matthew 9:27–31) As preserved in the Catena Aurea, trans. J. H. Newman, 1841. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.ix.html

On the title "Son of David" as proof of the real incarnation, against the heretics:

Let Marcion and Manichaeus, and the other heretics who mangle the Old Testament, hear this, and learn that the Saviour is called the Son of David; for if He was not born in the flesh, how is He the Son of David?

On their being healed not by the way but in the house, their faith first proved:

Yet were they not healed by the way-side and in passing as they had thought to be; but when He was entered into the house, they come unto Him; and first their faith is made proof of, that so they may receive the light of the true faith.

On the charge of silence, given from humility, and broken from gratitude:

The Lord from humility shunning the fame of His glorious works, gave them this charge, and they from gratitude cannot be silent respecting so great benefit.

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St. Hilary of Poitiers (c. 310–367)

As preserved in the Catena Aurea on Matthew. Public domain.

On why He enjoined silence upon the blind men:

He enjoins silence on the blind men, because to preach was the Apostles' office.

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St. Gregory the Great (c. 540–604)

From his Morals on Job, as preserved in the Catena Aurea on Matthew. Public domain.

On the question why the Almighty willed His works to be hidden, yet they were preached against His will:

We must enquire how this is that the Almighty, whose will and power are coextensive, should have here willed that His excellent works should be hid in silence, and is yet preached against His will, as it were, by these men who have received their sight.

On the answer: that Christ leaves His servants an example, their deeds hid by design yet published of compulsion:

It is only that He herein has left an example to His servants who follow Him, that they should desire their own good deeds to be hid, and that notwithstanding they should be made known against their will, that others may profit by their example. They should then be hid by design, and published of compulsion; their concealment is by our own watchfulness, their betrayal is for others' profit.