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It is important to remember the Gospel of Mark is almost in
a sprint trying to reach Passion week. Notice how often the word “immediately”
is found in this Gospel. Over one-third of the Gospel is dedicated to the
events of the final week of Jesus’ life on earth. This is not to say
what occurs during Jesus’ ministry before the Passion week is irrelevant.
Far from it. Rather, the Gospel of Mark demands that all the events in Jesus’
ministry be seen through the lens of the Passion week. The Passion week events
are not an anomaly or disjointed from Jesus’ three year ministry, but
should be seen as the culmination. Interestingly the passage today is the
final event before Jesus’ triumphal entry in the Gospel of Mark.
The preacher should also pay attention to what lies ahead of
this miracle event. Paying attention to the other events recorded in this
10th chapter will help guide how the passage should be read. After correcting
Moses’ teaching on divorce, Mark recounts Jesus’ call for the
little children. We must not sentimentalize the picture of the little children
being brought to Jesus. These innocent children, with simplicity of faith
and entirety of devotion, are to be the standard for entrance into the kingdom.
This story in particular connects closely with the passage on Bartimaeus.
Children, the infirmed, and the poor were ones society had thoroughly marginalized
and de-personalized. Mark then includes two stories where requests are made
of Jesus based on the power structures of the world. Both the rich man and
the request of James and John seek security and power in the afterlife. The
rich man cannot handle the cost of such rigorous discipleship. James and John
ask for that which Christ cannot grant, nor do they even understand what they
are asking. Greatness in the kingdom of God comes not in seats of power that
lord it over others, but through loving the unlovely: Bartimaeus. In the midst
of all these narratives, Mark includes another prediction of Jesus’
death. It is interesting James and John make their request just after Jesus
announces his impending death. Just in case Jesus does die, they want to get
their request in before it is too late. Again this prediction serves as a
reminder to the audience that being a follower and disciple of Jesus will
not lead one to earthly thrones and positions of earthly political power,
but to Gethsemane.
Some geography will prove helpful for our passage. Jericho is
located about five miles west of the Jordan river and eighteen miles northeast
of Jerusalem. The crowds were of little consequence and probably on their
way to Jerusalem for a feast. Beggars on this road were a common annoyance
like beggars near downtown attractions. They were hardly considered persons.
Their presence was so common, it was fairly easy to simply ignore and never
face them. Notice that for most of the passage he is nothing more than a “blind
man.” This is all he was to the crowds until Jesus redeems and restores
this broken son of Timothy.
There is one central command Jesus gives the crowd to proclaim
to Bartimaeus: “rise.” This is the same root word used in the
New Testament that is often used to describe Jesus’ resurrection.
The passage highlights two essential needs. First, how can those
who are hurting as a victim or perpetrator come to Jesus? What does the invitation
to healing and life demand? Coming to Jesus will take courage and must never
be reduced to a psychological peace of mind. It has disturbed me to see over
the past decade some become afraid of Christian symbols because the symbols
might be offensive to new people. This has been most profoundly evidenced
by a loss of singing hymns, removing all crosses, infrequently performing
Christian sacraments, and rarely reading Scripture. Through a desire to help
non-Christians embrace the Church by removing “barriers” we are
proclaiming something that is not Christian. The road to discipleship is narrow.
It is very offensive, in that it demands we die to self. We can no longer
live for the establishment of my comfortable and easy life. We cannot claim
to be Christian and live however we want. This passage reminds us that coming
to Jesus requires great courage; we give up everything in order to find full
life and salvation. But in relation to this first point, the very last verse
of this passage is perhaps the most important verse for the Church. It reminds
us of what true salvation is all about. Salvation is not about guilt-relief,
it is ultimately not about seeking more pleasant circumstances in life.
Notice “immediately” after Bartimaeus regained his
sight he followed Jesus. We are healed in order to follow Jesus. Sadly, later
that week there were very few willing to follow Jesus all the way to the Cross,
even though it is the only road to life.
Second, there is a need of conversion from the crowd. The crowd
considered Bartimaeus as only a “blind man.” He was not worthy
of Jesus’ time. He was an annoyance, he was rather embarrassing, and
he was preventing others from hearing the words of Jesus. In many ways this
passage forces the Church to ask a very disturbing but necessary question.
“Who are we keeping from Jesus?” Whom have we marginalized, ignored,
shoved away? And as we ask these disturbing questions it is important to take
the next step and question why we do so? What motivates us to be so “un-Christian?”
Do not miss the significance when Bartimaeus got up and threw
off his cloak to respond to the call of Jesus. The cloak was probably Bartimaeus’
only possession. His cloak not only provided shelter from the elements, but
was his means of livelihood. Often there were tiny pockets sewn into such
cloaks. Thus when people threw coins Bartimaeus could put these coins in these
many pockets so the coins would not be stolen. Thus his cloak not only provided
warmth but his financial means of existence. However he rose, and threw off
the cloak, still blind. This is the courage that faith demands. Until we really
are willing to lose our life, we will not find it.
It is also significant that Bartimaeus knew Jesus was coming.
How did a blind man know Jesus was coming? Somehow he had lived his life waiting
and listening intently for this one called Messiah.
In regard to the need of the Church to bring the lame and hurting to Jesus,
notice Jesus does not talk directly to Bartimaeus, he uses “evangelists.”
Who are these that proclaim the good news to Bartimaeus? The very ones who
had shunned him and tried to deny him access to God.
This passage first invites all who are hurting and struggling
to come to Jesus. As we cry out to God, God will indeed come. However really
coming to God with our pain and hurt requires great courage. It requires our
willingness to let go of past injuries done to us. It requires we trust God
completely. We must rise and leave all behind, even when we are still blind,
and so find life. But again we must not forget we are saved and healed in
order to follow, serve, and love.
This passage also asks the Church pay careful attention to our
blindness. The truth is the real blindness was that of the crowd. They were
blind to Bartimaeus and thus blind to the message and person of who Christ
really was. It truly was the crowd that demonstrated the “blindness
of those who see.” This passage offers the possibility of confession
of past abuses. But more positively, it should call the Church to think intentionally
about what our mission really is, and how God might use the Church to execute
our being the Body of Christ in the world.
(For the full manuscript
of this sermon go to www.preachersmagazine.org and click on “Sermons.”)
The preacher will do well to help the congregation see themselves
as either the crowd, Bartimaeus, or what is really
the truth—both. We live in a day and age where salvation is proclaimed
for the perpetrator, and rightfully so. But how can we think about salvation
as allowing God into the wounds that others have inflicted on us, as well
as the painful heartaches of things we have done to ourselves and others.
Illustrations are everywhere describing how people often revert to violence
against themselves or others because they cannot cope with the pain in their
life. One could easily refer to the Columbine or Virginia Tech shootings.
The preacher could utilize noise. We live in such a noisy and busy world we
are often blind both to the needs of those around us and unable to know Jesus’
voice when He speaks. Bartimaeus did not let his lack of sight prohibit him
from seeking out Jesus. He did not turn his difficult circumstances into a
pity party. Rather, he kept waiting and listening for the Savior to come.
Jesus’ question posed to Bartimaeus is fascinating! What
do we want Christ to do for us? What may seem like a dumb question on Jesus’
part is a potential climax of this periscope. Do not forget to connect this
question with the Pharisee’s question to Jesus about permitting divorce,
the rich ruler’s question about eternal life, and James’ and John’s
question about being on the right and left in heaven. God will not force salvation
upon us. We must be courageous enough to be willing to give up everything
in order to receive life.