October 25, 2009 - 21 Pentecost

Scripture Study
The Twenty- First Sunday after Pentecost
OCTOBER 25, 2009

SCRIPTURE: Mark 10:46-52

Jesus and his disciples came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimaeus son of Timaeus, a blind beggar, was sitting by the roadside. When he heard that it was Jesus of Nazareth, he began to shout out and say, "Jesus, Son of David, have mercy on me!" Many sternly ordered him to be quiet, but he cried out even more loudly, "Son of David, have mercy on me!" Jesus stood still and said, "Call him here." And they called the blind man, saying to him, "Take heart; get up, he is calling you." So throwing off his cloak, he sprang up and came to Jesus. Then Jesus said to him, "What do you want me to do for you?" The blind man said to him, "My teacher, let me see again." Jesus said to him, "Go; your faith has made you well." Immediately he regained his sight and followed him on the way.



EXEGESIS:

CHAPTERS 8-11: THE CONTEXT

In these chapters, we have two stories of the healing of blind men (8:22-26 and 10:46-52). Between these two stories, Jesus travels with the disciples toward Jerusalem. On the way, he tells the disciples three times of his coming death (8:31-33; 9:30-32; 10:32-34), but they respond to each of these predictions inappropriately, showing that they are blind to the future that Jesus is seeking to reveal to them.

Mark uses these two stories of blind men to bracket a series of stories about disciples who are spiritually blind. Furthermore, he singles out Jesus' inner circle –– Peter, James, and John –– for special attention. They were privileged to be with Jesus at the Transfiguration (9:2-8), but seem to be blind to the truths that Jesus is trying to show them.

The story of Bartimaeus is the last healing miracle of this Gospel and ends chapter 10. Chapter 11 introduces Jesus' Triumphal Entry into Jerusalem (11:1) which, of course, is the prelude to his crucifixion.


VERSE 46: A BLIND BEGGAR SITTING BY THE ROADSIDE

46They came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimaeus (Aramaic: bar means son of) son of Timaeus (Greek: ho huios timaiou, the son of Timaeus), a blind beggar, was sitting by the roadside (Greek: ten hodon –– the road, the way).


"They came to Jericho" (v. 46). Fifteen mountainous miles downhill from Jerusalem, Jericho is one of the world's oldest continuously occupied cities.

"As he and his disciples and a large crowd were leaving Jericho" (v. 46). The streets would be filled with pilgrims coming from everywhere and heading for the Holy City. Jesus' reputation precedes him, and people hope to catch a glimpse of the man whom some think to be the Messiah. Perhaps they will witness a miracle –– or receive a blessing –– or hear a word of wisdom –– or even see sparks fly between Jesus and his enemies. It promises to be a grand parade.

Jericho is the home of many priests and Levites who serve at the temple in Jerusalem. Some are surely in this crowd, perhaps fearful of the impact that this young prophet might have on their lives –– lives deeply rooted in tradition. Jesus' apparent disdain for tradition must make them uneasy. Some surely stand on the sidelines trying to screw up courage to challenge Jesus as he walks by.

"Bartimaeus son of Timaeus" (v. 46). Bar means son of in Aramaic, a language similar to Hebrew and the common language of Palestinian Jews in Jesus' day. Mark gives the Aramaic name and translates into Greek for Gentile readers. Timao (Greek) means to honor, so Bartimaeus can mean son of honor. "Mark sets in stark contrast the meaning of the name and the occupation of the man. A son of honor is begging beside the road! This man, living daily with the shame of his condition, bestows on Jesus titles of honor. Before the narrative is over, we see Bartimaeus, his honor now fully restored, joining Jesus on the way to dishonor and shame" (Geddert, 253).

Mark does not usually name beneficiaries of miracles –– he names only Jairus and Bartimaeus in this Gospel. It could be that Bartimaeus is active in the church and is known to Mark's readers.

"Blind beggar" (v. 46). Most blind men would be beggars, and begging is regarded charitably. "Bartimaeus is the very image of one without anything to offer, anything to claim" (Craddock, 452).

"was sitting by the roadside" (v. 46). The roadside is a place for marginal people. Usually rather quiet alongside the road, on this day it would be noisy with pilgrims headed for Jerusalem. Imagine Bartimaeus' difficulty understanding what is happening in the confusion of the noisy crowd. Not only is he blind, but also seems not to have friends to help him.


VERSES 47-48: "SON OF DAVID, HAVE MERCY ON ME"

47When he heard that it was Jesus of Nazareth (Greek: ho Nazarenos –– the Nazarene), he began to shout out and say, "Jesus, Son of David, have mercy on me!" 48Many sternly ordered him to be quiet, but he cried out even more loudly, "Son of David, have mercy on me!"

"Jesus of Nazareth" (ho Nazarenos) (v. 47a) –– literally "Jesus the Nazarene" –– not Iesous apo Nazaret (Jesus of Nazareth) as in 1:9. "A similar expression is used of Samson in Judg 16:17…, who is called naziraios theou, God's powerfully anointed one. Mark's use of the term 'Nazarene' in the healing stories of 1:24 and 10:47 may also carry connotations of Jesus' powerful anointing by God" (Edwards, 329).

"Jesus, Son of David, have mercy on me!" (v. 47b). Mark includes no genealogy, so he may intend this title, "Son of David," to establish Jesus' Davidic descent –– his royal blood. In Matthew, the angel appears to Joseph, addressing him, "Joseph, son of David" (Matthew 1:20), presumably for this same purpose. Mark could also intend "Son of David" as a messianic title. Later, Jesus will quote scripture to show himself to be, not only David's son, but also David's Lord (12:35-37).

Matthew, who wrote his Gospel for Jewish readers, uses the title "Son of David" eleven times. Mark and Luke, who wrote their Gospels for Gentile readers, use the title only once and twice respectively. Jesus' Davidic descent obviously means more to Jewish readers than to Gentiles readers.

Until now, Jesus has tried to keep talk of his messiahship at a minimum –– scholars talk of the "messianic secret." But Jesus does not rebuke Bartimaeus for calling him, "Son of David," a title that can be understood messianically. The reason is quite simple. Before now, his time had not come, but now it has. He is ready to enter Jerusalem –– ready to confront the religious establishment –– ready to die.

It is significant that Bartimaeus focuses on Jesus instead of begging. In that culture, people believe that they earn merit by helping beggars, and pilgrims on the way to the Holy City could be expected to be especially generous. Beggars would depend on special days such as this for much of their income –– rather like merchants today who depend on Christmas.

We could not fault Bartimaeus if he were content with his circumstances. He punches no clock and answers to no man. His life as a beggar, while less than ideal, is familiar and comfortable. However, Bartimaeus' shout shows that he has heard of Jesus, has been listening for him, and is determined to get his attention. He wants the help that he believes Jesus to be able to offer.

"Many sternly ordered him to be quiet." (v. 48a). The crowd is trying to enjoy the parade. Bartimaeus disturbs their fun, so they order him to be quiet –– but Bartimaeus will not be stilled. Never has he had such hope! If Jesus disappears around the bend, he will never have such hope again. For Bartimaeus, this is literally the chance of a lifetime. He continues to shout –– to plead for mercy.

but he cried out even more loudly, 'Son of David, have mercy on me!" (v. 48b). Bartimaeus will not be quiet just to please this crowd. His future –– his life –– is at stake.


VERSES 49-50: JESUS SAID, "CALL HIM HERE"

49Jesus stood still and said, "Call him here." And they called the blind man, saying to him, "Take heart; get up, he is calling you." 50So throwing off (Greek: apobalon –– casting aside –– abandoning) his cloak, he sprang up and came to Jesus.

"Jesus stood still" (v. 50a). Amidst the noise of the crowd, Jesus hears the cry of this beggar, and stops in his tracks. Jesus' ears are attuned to hear the marginal person: The woman with a hemorrhage (5:25-34) –– the Gerasene demoniac (5:1-20) –– the sick in Gennesaret (6:53-56) –– the Syrophoenician woman (7:24-30) –– the blind man at Bethsaida (8:22-25) –– the boy with a spirit (9:14-29) –– little children (10:13-16) –– and now this blind man who sits beside the road.

Jesus does not address the blind man directly, but orders the crowd to "call him here" (v. 49) –– commands them to stop obstructing and to start enabling –– turns stiff arms into helping hands. Then, before healing the blind man, Jesus dignifies him –– moves him from the wings to center stage –– puts him in the spotlight –– gives him a starring role. "The contrast is marked: Jesus, the son of David (and, as such, Israel's 'first' citizen), stopping to help a beggar of no account… (…one of Israel's 'last' citizens)" (Evans, 131).

There are strong parallels between this story and Jesus' earlier blessing of little children (10:13-16):

• The disciples tried to prevent parents from bringing their children to Jesus just as the crowd tried to shush Bartimaeus (vv. 13, 48)

• Jesus' instructions to the disciples "Let the little children come to me" (v. 14), parallel his instructions to this crowd, "Call him here" (v. 49).

• In both cases, Jesus reaches out with authority to include powerless, vulnerable people, modeling authentic Christian ministry.

"So throwing off (apobalon –– casting aside –– abandoning) his cloak, (Bartimaeus) sprang up and came to Jesus" (v. 50). Beggars typically sit with their cloak spread on the ground before them to catch coins tossed by passersby. This man's cloak is as important to his livelihood as boats are to a fisherman or a booth to a tax collector. Just as others abandoned boats and booths to follow Jesus, this man tosses aside cloak and coins to stand before the Son of David. He is quite unlike the rich man who, earlier in this chapter, could not bring himself to abandon his wealth (10:17-27). The blind man's actions bring to mind:

• The admonition to "lay aside every weight and the sin that clings so closely, and…run with perseverance the race that is set before us" (Hebrews 12:1).

• Jesus' words, "No one can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth" (Matthew 6:24).

This is the last healing miracle recorded in this Gospel.


VERSE 51: "WHAT DO YOU WANT ME TO DO FOR YOU?"

51Then Jesus said to him, "What do you want me to do for you?" The blind man said to him, "My teacher (Greek: Rabbouni), let me see again."

"What do you want me to do for you?" Jesus has brought this man to center stage. Now he further dignifies him by asking what he wants. He asks the same question that he asked of James and John (10:36) in the incident immediately preceding this story. James and John responded by asking for places of honor at Jesus' right- and left-hand –– positions where they would be seen and envied –– where ordinary people would have to look up to them.

"My teacher" (Rabbouni). In the New Testament, we see this word Rabbouni only here and when Mary recognizes the risen Christ outside the tomb (John 20:16). It is a reverent form of Rabbi, "used by the rabbis themselves only in addressing God" (Boring, 306).

"let me see again." The blind man's petition is very different from that of James and John. He asks not to be seen, but to see –– not for honor, but for vision –– not to be superior to ordinary people, but to become ordinary himself –– not to rule over others, but to join them in their experience of a normal life.


VERSE 52: HE REGAINED HIS SIGHT AND FOLLOWED HIM ON THE WAY

52Jesus said to him, "Go; your faith has made you well" (Greek: sesoken se –– healed or saved you). Immediately he regained his sight and followed him on the way (Greek: hodo).

"Go; your faith has made you well" (sesoken). The word sesoken (root word sozo) has a happy ambiguity. It can mean healed, made whole, or saved. In this man's case, all three are true. The man not only regains his sight and, thereby, his place in society, but he also becomes a follower of Jesus "on the way." On the way to where? To Jerusalem! To the cross! To the open tomb!

"Immediately he regained his sight and followed him on the way" (hodo). At the beginning of this story, we found Bartimaeus "sitting by the roadside (hodon)" (v. 46). Now, at the end of the story, we find him following Jesus "on the way" (hodo). While in verse 46 hodon "is simply a geographical indication, in 10:52 the same word functions theologically as a reference to the 'way' of discipleship" (Donahue and Harrington, 317). The different sense of the word in these two verses illustrates how dramatically a brief encounter with Jesus changed Bartimaeus' life.

It is only a few days until Good Friday. We can't help but wonder how Bartimaeus will fare during the tumultuous events of the coming week. Given the vigor of his faith, it seems possible that he will fare better than the other disciples. After all, Bartimaeus can see now, but the disciples are still blind.

"The healing of Bartimaeus is especially significant for those who sit outside the church…. (It) calls attention to persons who, though lost in the crowd, may be ready and eager for some vital contact with Jesus Christ" (Williamson, 199-200).


TRUE STORY:

When I was a little boy, I studied piano, and my mother was my teacher. When it came time for a recital, my mother made me go over the conclusion again and again. I had to get it down perfect! "Keep on practicing the conclusion, Bob. Learn those last measures!" she used to say. "Look, Bob, you can make a mistake in the beginning; or you can make a mistake in the middle; the people will forget it –– if you make the ending glorious!" Make the ending glorious!

I don't know what kind of childhood you had. I don't know what kind of life you had. I don't know where you are now! But where you are now, Jesus is present. Take Him into your life now, and I can tell you the ending will be glorious!

Robert Schuller, Life Changers


THOUGHT PROVOKERS:


* * * * * * * * * *
When Jesus prayed to the one who could save him from death,
he did not get that salvation;
he got instead the salvation of the world.
Philip Yancey
* * * * * * * * * *
For as the devil through pride
leads man from pride to death,
so Christ through lowliness
leads back man through obedience to life.
St. Augustine
* * * * * * * * * *
Jesus Christ is God's everything
for man's total need.
Richard Halverson
* * * * * * * * * *
The terms for "salvation" in many languages
are derived from roots like salvus, saos, whole, heil,
which all designate health,
the opposite of disintegration and disruption.
Salvation is healing in the ultimate sense;
it is final cosmic and individual healing.
Paul Tillich
* * * * * * * * * *

BIBLIOGRAPHY:

Barclay, William, The Daily Study Bible: Gospel of Mark (Edinburgh: The Saint Andrew Press, 1954)

Boring, M. Eugene, The New Testament Library, Mark, A Commentary (Louisville: Westminster John Knox Press, 2006)

Brooks, James A, The New American Commentary: Mark (Nashville: Broadman Press, 1991)

Brueggemann, Walter; Cousar, Charles B.; Gaventa, Beverly R.; and Newsome, James D., Texts for Preaching: A Lectionary Commentary Based on the NRSV –– Year B (Louisville: Westminster John Knox Press, 1993)

Craddock, Fred B.; Hayes, John H.; Holladay, Carl R.; Tucker, Gene M., Preaching Through the Christian Year, B (Valley Forge: Trinity Press International, 1993)

Donahue, John R. and Harrington, Daniel J., Sacra Pagina: The Gospel of Mark (Collegeville: The Liturgical Press, 2002)

Edwards, James R., The Pillar New Testament Commentary: The Gospel According to Mark (Grand Rapids: William B. Eerdmans Publishing Co., 2002)

Evans, Craig A., Word Biblical Commentary: Mark 8:27 –– 16:20 (Nashville: Thomas Nelson Publishers, 2001)

France, R.T., The New International Greek Testament Commentary: The Gospel of Mark (Grand Rapids: William B. Eerdmans Publishing Co., 2002)

Geddert, Timothy J., Believers Church Bible Commentary: Mark (Scottdale, PA: Herald Press, 2001)

Grant, Frederick C. and Luccock, Halford E., The Interpreter's Bible, Vol. 7 (Nashville: Abingdon, 1951)

Hare, Douglas R. A., Westminster Bible Companion: Mark (Louisville: Westminster John Knox Press, 1996)

Hooker, Morna D., Black's New Testament Commentary: The Gospel According to Saint Mark (Hendrickson Publishers, 1991)

Hurtado, Larry W., New International Biblical Commentary: Mark (Peabody, Massachusetts: Hendrickson Publishers, Inc., 1983, 1989)

Lane, William L., The New International Commentary on the New Testament: The Gospel of Mark (Grand Rapids: William B. Eerdmans Publishing Co., 1974)

Moule, C.F.D., The Cambridge Bible Commentary on the New English Bible: The Gospel of Mark (Cambridge: Cambridge University Press, 1965)

Perkins, Pheme, The New Interpreter's Bible, Vol. VIII (Nashville: Abingdon, 1995)

Williamson, Lamar Jr., Interpretation: Mark (Atlanta: John Knox Press, 1983)

Richard Niell Donovan, SermonWriter.com