Notes on Sunday's Bible Readings (Oct. 25)

Thoughts and Notes upon Sunday’s Bible Readings
For the 22nd Sunday after Pentecost

Psalm 34:1-8
Hebrews 7:23-28
Mark 10:46-52

Psalm 34
v. 5  “Look to him and be radiant” – a lovely verse recalling the shining face of Moses after his meetings with God (Ex. 34:29) and looking also toward the sanctification of those who look upon the glory of the Lord Jesus (2 Cor. 3:18)
So our lives become ‘radiant’ when we fix the gaze of our hearts upon Jesus.  We often say that a joyful pregnant woman is “positively glowing” – and I have seen this to be the case in many joyful believers who are full of the Spirit as well.  (Note: There is a mystical tradition within Eastern Orthodoxy in which the saints who go deep in prayer are said to literally shine).

v. 8 “taste and see…”  We’ve moved from our sense of sight to that of taste (which is always linked with touch and smell in the case of food).  We “taste” God’s goodness in many ways and are fed by his Word.  Especially in the Holy Sacrament (which we physically/literally taste) we encounter God’s goodness in the offering and sacrifice of the Living Word, Jesus Christ.

Hebrews 7:23-28
Because Christ has conquered death through his resurrection, he is the perfect and ideal high priest who can minister forever, “able for all time to save those who approach God through him.”
Because Jesus lived without sin his one offering of himself is sufficient for all people, such that no further sacrifice is needed to deal with sin.  The sacrifice of the eternal Logos is infinite in its sufficiency, as He is infinite. 
“The word of oath” refers to the Scriptural words of the Psalms referred to in v. 21 and back in chapter 5, possibly also with the words of the Father’s heavenly voice at Jesus’ baptism and transfiguration in view as well (Mk. 1:10-11, Mk. 9:7).

Mark 10:46-52
Jesus both comes to, (stays in?), and leaves Jericho in this first verse.  Luke places the healing on the way into (not out of) town, but in either case it happened just outside the city of Jericho; Luke also tells us that this visit was the occasion of Jesus’ staying with Zacchaeus (see Luke 18:35-19:10). 

Matthew 20 shares Mark’s chronology/order here but says there was a second blind man (perhaps there was some confusion in the manuscripts since Mark repeats the man’s name?).  All three synoptic gospels agree that Jesus next went to Jerusalem for his Triumphal Entry.

The discipleship section of the central part of Mark’s Gospel, from the passion prediction (and Peter’s profession of faith) of Mark 8:27-38 to this new passion prediction and new misunderstanding among the disciples in Mark 10:32-45 is framed before and after by healings of blind men.  In between there has been a lot of spiritual blindness among both disciples and Pharisees in chapters 8-10.  But Bartimaeus (which means “son of Timaeus”), though physically blind, he has a pure faith which is the spiritual “sense” or “vision” (see Heb. 11:1).

v.47 “Jesus, Son of David, have mercy on me!”  His prayer is very similar to (and one of the Biblical sources of) the ancient “Jesus Prayer” which has been so prominent in the Eastern Church (“Lord Jesus Christ, Son of God, have mercy on me, a sinner” - compare also Luke 17:13, Luke 18:13 & 38).
The man’s petition is politically inflammatory since “Son of David” means “rightful King of Israel” (and possibly therefore: “Messiah”) over against King Herod and Caesar; this may be why some try to silence him.  We can imagine Legionaries at the city’s gates who might hear such a remark as seditious. 
This man’s “Jesus prayer” is a simple and faithful plea for divine aid in his life, including (for him) not only forgiveness but also restoration of sight, as that is where divine aid is most clearly needed.

When Jesus calls him over (v. 49) he asks him the same question he asked James and John (v.36) but this blind man asks for sight.  Because he believes he receives the ‘mercy’ he sought from Christ.

v. 50 When he heard that Jesus was calling he threw aside his cloak, representing a degree of warmth and security certainly; some scholars have argued that the cloak was issued by authorities to serve as an official “begging permit”; in that case he is casting off a whole way of life – a limited life – for a new and more abundant life with Jesus (whom he “follows” on the “way” in v. 52 as a new disciple/follower, “Way” being an early name for the Christian faith – see Acts 9:2).

Some additional sermon thoughts:

Maybe start with the question Jesus asks in v.51 and which he had also asked in last week’s reading (v.36)

Good quotation from Matthew Henry’s (concise) commentary:

“Where the gospel is preached, or the written words of truth circulated, Jesus is passing by, and this is the opportunity.  It is not enough to come to Christ for spiritual healing, but, when we are healed, we must continue to follow him; that we may honor him, and receive instruction from him.  Those who have spiritual eyesight, see that beauty in Christ which will draw them to run after him.”

For “blind” Son of Timaeus faith is spiritual sight, while disciples, Pharisees, and the rich young man show themselves spiritually blind by grasping at “cloaks”; we should be casting off the meager comforts and securities for a deeper life in Christ – trading the comforts of wealth and prestige for faithfulness and trust; the comforts of complaining and gossip for deeper relationship.

What do we want Jesus to do for us?  Leave us with our cloak, or give us deeper sight?  There is a kind of gift that empowers us to ‘follow  him on the way,’ as Bartimaeus now was able to do.

“Pass me not” would be a good hymn for this text.



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