pentecost 21 Year B

Job 42: 1-6; 10-17 NRSV text
Psalm 34: 1-8; 19-22 NRSV text
Hebrews 7: 23-28 NRSV text
Mark 10: 46-52 NRSV text

This is the second occasion in a short space of time on which Jesus asks, “What do you want me to do for you?” The first is in response to a request from James and John (10:35-6); the second is in response to the desperate call of blind Bartimaeus: “Son of David, have mercy on me!” (10:47). The location is important: it’s the last significant stopping place before arrival at Jerusalem. Mark, remember, uses geography symbolically. The steep ascent from the Galilee to Jerusalem – the occasion for Jesus teaching his disciples about the Way of the Cross – mirrors the climb up Golgotha to crucifixion and death. These stopping places are the stations of the cross: time to pause and enter into the enormity of what is happening. It is the road of discipleship – the place of following. The further they travel it, the more the discipleship narrative unravels. The closer they draw to Jerusalem, the stiffer the resistance of The Twelve to the Way of the Cross becomes. And here, in the last stopping place before Jerusalem, the nature of true discipleship is shown, not through Jesus’ teaching, but through an encounter with a man who has become blind.

From the gutter-dweller to hero of faith

Here’s Mark at his subversive best: a marginalised, blind beggar, sitting in the dust, unnoticed by the excited crowd, is heard by Jesus. In the hubbub of excitement, the excited chatter and the shouts, the voice that Jesus hears is the one the crowds are trying to silence.

Look at v48. The people “sternly ordered” (epetimōn autō) Bartimaeus to be quiet. That’s the same word that is used when Mark describes the disciples’ attempts to prevent the people bringing their children to Jesus (10:13). See the pattern? The would-be door-keepers around Jesus – the “bouncers” –try to decide who is worthy to approach Jesus. In each case, the incident follows a discussion about greatness. Earlier in the chapter, Jesus has used a child to deconstruct notions of greatness. Here, immediately after James’ and John’s request, we find a blind beggar – someone isolated socially, spiritually and, in this incident, physically. He’s literally sitting behind a wall of people who stand between him and Jesus, unable to “see” Jesus on two counts: the crowds block his view, and, of course, because he’s blind! He’s voiceless too – not because he cannot shout, but because the people do not allow his voice to be heard. They address him with a “stern rebuke” to be quiet – just as an exorcist would address a demon.

Just as Jesus has earlier told the would-be gatekeepers to allow the children to come to him, and told them (shockingly) that the kingdom, in fact, belongs to them, and that any would-be disciple (as opposed to gatekeeper!) needs to become like them, so now Jesus “stands still” and calls Bartimaeus to him.

What is the significance of Jesus “standing still”? The point is that he has stopped – on the way to Jerusalem. This is a “station of the cross”. It’s a clue for the readers: Jesus is about to teach us more about the nature of discipleship and the Way of the Cross. What is shocking is that Jesus’ “teaching” here consists in hearing the voice the crowds are trying to muzzle and demanding that they make visible the very person they are trying to make invisible (“Call him here”). What is Jesus teaching his disciples? Actually, nothing! This is not an instance of Jesus drawing The Twelve aside and teaching them about the Way of the Cross! 10:42-45 is the last time that Jesus teaches his disciples about the Way. Here, Jesus doesn’t teach. He heals. And the healed blind beggar ends up “following Jesus on the Way” (10:52).

What’s going on here? Jesus’ teaching on the Way of the Cross finishes with “For the Son of Man came not to be served but to serve, and to give his life a ransom for many” (10:45). Bartimaeus shows two things: firstly, he shows clearly that the disciples have not understood what Jesus is on about! Bartimaeus is one of the people they try to exclude. He isn’t reckoned to be among “the many” for whom Jesus will give his life. Yet his is the voice that Jesus hears. He “stops” in Jericho only for this man – in response to the cry for help. The Way of the Cross is “bad news” for those who, like the rich man, have everything invested in the status quo. To those like Bartimaeus, excluded and unwanted, the Son of Man comes as a servant. The message of the kingdom is a gift, to be accepted with joy.

Secondly, we’re clearly supposed to understand that Bartimaeus is a true disciple of the Way of the Cross. Jesus doesn’t call him – in fact, he sends him on his way. Bartimaeus chooses to follow him. At the same time, the disciples whom Jesus has called have failed to understand. They will accompany Jesus to Jerusalem, but their abandonment of him shows that they are not “followers”. Mark, in other words, portrays Jesus as having “stopped” on two levels: he has (literally) “stopped” on his journey, and he has “stopped” teaching The Twelve about the Way. There is nothing left to say. The disciples have “seen” the Way, but remain wilfully blind to it. There is nothing left for Jesus to teach. He is not going to change their minds. So, rather than have Jesus say more about the Way, Mark portrays this as incident in which true discipleship is enacted – by a blind man who yearns to see.

Mark portrays Bartimaeus, therefore, as a role model; a summary of all that Jesus has being trying (unsuccessfully) to teach The Twelve. He belongs in the same category as the children whom the disciples try to keep from Jesus: the marginalised, excluded people whom society considers worthless and who are “the first” in kingdom terms. In contrast to the rich man who cannot abandon his possessions, Bartimaeus throws aside his only possession (his cloak) in order to get to Jesus (10:50). He does so gladly! And, unlike the disciples who are wilfully blind to the Way of the Cross, he desperately wants to see.

“Jesus, Son of David, have mercy on me!”

Look at where Mark places this pericope in the narrative. On the one side it is bounded by the request of James and John for power. On the other, Mark places the Triumphal Entry. It’s important to look the implication of the narrative structure here.

“My teacher, let me see again”
Jesus asks both the brothers and Bartimaeus, “What do you want me to do for you?” The brothers ask something that Jesus is unable to give: power. Power is not Jesus’ to give, because Jesus has renounced the way of power in embracing the Way of the Cross. Their request shows that the brothers are blind to who Jesus is. Bartimaeus, by contrast, asks for what Jesus can give: mercy and sight. “Have mercy” is answered by Jesus’ “Call him here.” “What do you want me to do for you?” “Let me see again” is answered by Jesus’ pronouncement: “Your faith has made you well”.

Note, too, that both the brothers and Bartimaeus address Jesus as “teacher”. This isn’t accidental. Jesus has been teaching them about the Way of the Cross. The disciples, however, haven’t been learning! That is why they ask for something Jesus cannot give. Bartimaeus addresses Jesus as “my teacher”. It’s very personal. Bartimaeus has learned from Jesus. But what has he learned, and how? He has heard about Jesus – about the healings, exorcisms and the shocking stuff Jesus has been saying about the least being first. And because he is one of the least, he has “learned” about the God Jesus is revealing. Jesus’ God is a God of love and mercy. Hence he understands that Jesus has come, not to condemn him, but to serve him, and give his life as a ransom for him. He recognises the gift.

Son of David, have mercy on me”
In the following pericope, the people hail Jesus as the Son of David. The title’s right, but they’ve got the content wrong. They see “Son of David” as a designation of power. Bartimaeus sees it as affirmation of grace – that God’s messiah comes bearing the kingdom as an undreamed of gift! Even though everyone else thinks Bartimaeus has no right to try and involve Jesus in his life, Bartimaeus knows that it’s okay to call out to Jesus – because Jesus is the King of Mercy! Bartimaeus, in other words, is here not only as an example of discipleship: it is his acclamation of Jesus as king that is the true reception of Jesus. Jesus is going to Jerusalem as king – but the people do not recognise what sort of king. Bartimaeus does!

Jesus and the God of mercy (Job 42: 1-6; 10-17/Hebrews 7: 23-28)

What are we to make of this week’s other readings? In and of themselves, they each conclude and important section of the book. The passage from Job is the conclusion to the story. The verses from Hebrews conclude the author’s section on Jesus as High Priest. He will change gear in the next verses and look at the implications for the new covenant. Today’s readings are all about summaries and conclusions.

In the context of the Lectionary readings, there is a clear link between the story of Bartimaeus and Job 42: 5 – “I had heard of you by the hearing of the ear, but now my eye sees you”. Bartimaeus had heard of Jesus, but his encounter results in seeing him. Job had not understood what he had heard from Yahweh and about Yahweh; his encounter (such as it is!) with Yahweh provokes an “Ah! Now I see!” reaction. And significantly, Job’s response of faith “heals” him: his fortunes are restored.

There is a parallel, too, in Job’s “priestly” role vis-a-vis his friends. Job. Job prays to Yahweh for his friends, asking Yahweh “not to deal with them according to their folly” (v8). They, like the disciples and the Jerusalem crowds, have “have not spoken of Yahweh what is right” (unlike Job). Yet Job understands their “folly” because he is a human being like they are – and because they are his friends! This is precisely the picture of Jesus as High Priest that the writer to the Hebrews has painted. Jesus is “like us”. He knows us and loves us. He knows our weaknesses and is therefore sympathetic rather than condemnatory. His “instinct” is to plead on our behalf rather than for his own vindication and our condemnation. And, like Job in the story, he alone is “true”. He is “perfect”. He has no need to plead on his own behalf but can devote all his energies to our cause!

Yet there is a strong contrast as well as a parallel. Job’s response to “seeing” Yahweh is given in verse 6: “Therefore I despise myself, and repent in dust and ashes”. There’s an “Old Testament/New Testament” thing going on here (and I use the terms “Old” and “New” quite deliberately, because we are supposed to understand something entirely “new” about God through Jesus). Bartimaeus doesn’t “despise himself”, but responds joyfully! What Bartimaeus understands about Jesus is that Jesus is primarily about mercy! This section of the gospel has been about power. Jesus has power – but it isn’t the sort that the disciples are after. That sort of power is annihilative. The power of love and mercy is transformative and Life-giving.

Job is confronted with Yahweh’s “naked” power, and his response is the “worthless worm” sort of spirituality and theology. “I am a miserable wretch, a filthy sinner, utterly unworthy etc”. Now, these things may indeed be true, but what we are supposed to understand in Jesus is that God doesn’t see us in these categories! That is a projection of our own attitudes on to God – the attitudes that bar children, menstruating women and blind beggars from Jesus because they are apparently “unworthy”. Yet God in Jesus welcomes them joyfully! In terms of the Parable of the Lost Son, God sees people in terms of “lost children”, not “filthy sinners”! God looks through the eyes of love that grieve and weep for the lost, not through the eyes of power and self-vindication that despise and condemn. We have much to learn from Jesus about he spirituality of grace!

Not missing the point …

Today’s gospel passage is saturated in symbol. It’s a brilliant piece of narrative construction, and once you start seeing the links, it’s difficult to stop! However, the cleverness of the narrative mustn’t be allowed to distract from the fact that this is also an intensely human drama! This is a story of a blind man who has given up all hope of seeing again. He is in reduced circumstances: he has lost his sight, and with it his place in the order of things. He is a nobody. It’s easy to imagine how hard he has had to fight against “If only …” – in that way lies bitterness and despair.

But he has heard about Jesus of Nazareth. Like a starving man, he has wolfed down the stories of Jesus’ healings and extraordinary care for people – people like him! And now he hears that Jesus is in town – is about to pass the very place where he’s sitting! The “if onlys” come in full flood! If only he can get to Jesus! If only Jesus will hear him … and stop … and …”

We ought to imagine his desperation – the desperation that makes him flout convention, risk angering the very people on whose handouts his life is utterly dependent, and which makes him just keep on shouting louder and louder, “Jesus! Son of David! Please! Over here – have mercy on me!”

And we ought to imagine being Bartimaeus – being led to Jesus; being told to take courage because he’s calling … for him! And then hearing those words from the lips of Jesus: “Tell me, what is it you want me to do for you?” Those words from the lips of the only man who can actually do what Bartimaeus wants with all his soul!

And let’s imagine him opening his eyes – seeing again for the first time in God knows how many years – and seeing Jesus. Yes, let’s look at the narrative and see how cleverly constructed it is; how deep; how it articulates so much of what Jesus is teaching. But let’s hear the story with our hearts, because it’s meant to be heard like that. Let’s, with Bartimaeus, open our eyes and “see” Jesus! And let’s respond with the same abandon and joy.

Amen.