Day - 1048 Let me see !

A reflection on Mark 10:46-52 for the bible study at Second Presbyterian /church, Chattanooga, TN, October 22, 2015

Scripture reading: Mark 10: 46-52  

We come to the end of the series on discipleship and approach the entry into Jerusalem where the prediction of Jesus will unfold. What better way to conclude and transition to the entry to Jerusalem than to observe an act of faith and grace with Bartimaeus, son of Timaeus?

Verse 46 begins, "They came to Jericho." This terse notation suggests Mark is an omniscient observer watching and relating each step of the way as Jesus moves towards Jerusalem in a story whose path and end we already know. We see the same style in 1:21, “They went to Capernaum,” 3:19, “Then he went home.,”, 6:6, “Then he went about the villages teaching.”, 8:22, “They came to Bethsaida.”, 9:33, “Then they came to Capernaum.”

This event is unusual in several aspects. This is the first time the outsider who approached Jesus is named ( Barimaeus).  Mark tells us of only one other healing of a blind person (8:22-26). The two healings mark the beginning and end of the section on discipleship, more or less a Marcan "sandwich." 

The connection of seeing and understanding is unavoidable. It is also notable that again an outsider recognizes and has faith in the power of Jesus to heal the blindness.

But what of this name, Bartimaeus, son of Timeaus? Once school of thought is that this is an Aramaic expression, “bar-“ means “son of” so we have a doublet “son-of Timeaus, son of Timaeus.” However, it can also be read as a odd Hebrew-Aramaic construction meaning “son of the unclean.”  This would follow if Bartimaeus was an unclean person as some of the people who sought healing from Jesus were, but blindness is not a Hebrew sign of uncleanliness.  However, if he is a Gentile, the name would be appropriate.

Another quite possible wordplay that Mark may be using is a Greek/Aramaic construction. Timaios is the Greek word for “honorable.” It also is the title of one of Plato’s more famous works on the origin of the universe (360 BCE). It is a dialogue between Socrates, Timaeus and two others. The account says a supreme being created with eyes to give light. It has a thesis that one must look and see the world as two, a physical one and a spiritual one that is eternal. It is a Greek theological and rational perspective that is quite counter to the Marcan and Pauline proclamation that faith, not reason, is the basis of salvation. Thus this is healing of blindness may be a subtle swipe at a prevailing Greek concept that  knowing the world by objective standards is a flawed way to understand faith..

47 When he heard that it was Jesus of Nazareth, he began to shout out and say, “Jesus, Son of David, have mercy on me!”  48 Many sternly ordered him to be quiet, but he cried out even more loudly, “Son of David, have mercy on me!” 

“Son of David” is a pointer to the crowds who proclaim Jesus as Son of David as he enters Jerusalem in Chapter 11. What is more direct is the continued problem the disciples and followers have with dispensing grace, that is, allowing persons who have faith to come to Jesus for help. His faith is evidenced by his persistence. He calls for mercy even though the followers try to silence him.

49 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.”  50 So throwing off his cloak, he sprang up and came to Jesus.  51 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 demands they bring the man to him. What does Jesus say? ““What do you want me to do for you?” Does this question sound familiar? Refer to Mark 10: 36 when Jesus asks James and John the same question and the answer grant that we can sit at your right and left hand. Bartimaeus gets it right, but the disciples still persist in misunderstanding. The message here, is that it is easy to misunderstand what Jesus means for us and accept it as normal, but Bartimaeus shows faith leads to persistence as a model for faith.

While the disciples, James and John persisted in wanting to know about their worldly stature, Bartimaeus wants to see.

Then in verse 52, Jesus said to him, “Go; your faith has made you well.” Immediately he regained his sight and followed him on the way. As Mark presents, a miracle follows faith. 

But look again. This is an unusal ending.

For the first time here at the end of the journey of Jesus before he enters Jerusalem for the last (only?) time, Jesus gains a follower! This healing becomes what is known as a call story. On every other occasion Jesus has discouraged persons he healed from telling others or following him on his journey. Bartimaeus follows Jesus towards Jerusalem. 

Reflection

What does this story tell us? The significance of Bartimaeus as an outsider cannot be overlooked. The refutation of Greek theology may be a sub-theme. 

Consider this. We often work and deal with others who are at least nominal disciples. Here we have a person outside the “church" who interrupts the order of the day seeking healing.

While many of us react to such an interruption the way the disciples did, trying to silence Bartimaeus, because he wasn't orderly or following protocol. Never forget that Jesus always stops and explores the interruption. We can never know if the interruption is someone of faith seeking grace. We must always be on guard against our own blindness. We may be entertaining angels. 

Bartimaeus is called by Jesus to come along to Jerusalem as Jesus approaches his arrest and crucifixion. Bartimaeus has asked to see and now he follows what he perceives.
Amen