Göttinger Predigten im Internet
ed. by U. Nembach, J. Neukirch, C. Dinkel, I. Karle

PENTECOST 21, OCTOBER 29, 2006
A Sermon based on by Mark 10:46-52 (RCL) by Hubert Beck
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And they came to Jericho. And as he was leaving Jericho with his disciples and a great crowd, Bartimaeus, a blind beggar, the son of Timaeus, was sitting by the roadside. And when he heard that it was Jesus of Nazareth, he began to cry out and say, “Jesus, Son of David, have mercy on me!” And many rebuked him, telling him to be silent. But he cried out all the more, “Son of David, have mercy on me!” And Jesus stopped and said, “Call him.” And they called the blind man, saying to him, “Take heart. Get up; he is calling you.” And throwing off his cloak, he sprang up and came to Jesus. And Jesus said to him, “What do you want me to do for you?” And the blind man said to him, “Rabbi, let me recover my sight.” And Jesus said to him, “Go your way; your faith has made you well.” And immediately he recovered his sight and followed him on the way. (English Standard Version)

“PEEPHOLES” INTO THE KINGDOM OF GOD

What do you think your response would have been if you had actually been there and seen the miracle recorded in today’s Gospel? Would you stand in awe at seeing a blind man regain his sight? Would you wonder who this man is by whom the sight was restored? Would you think your own eyes were deceiving you . . . or that the blind man himself was deceiving you, perhaps, by making you think he had been blind when he actually could see all the time? Would you follow this “healer,” hoping to see him do other miracles as though he were heading up a traveling road show of sorts?

The Miracle Viewed “From the Outside”

We read of no response on the part of either the disciples or the crowd in the account we have. A public response is frequently noted when Jesus performed miracles, responses both positive and negative. When Jesus healed the paralytic lowered through the roof we are told, “They were all amazed and glorified God, saying, ‘We never saw anything like this.’” (Mark 2:12b) When he healed the man with a withered hand on the Sabbath “the Pharisees went out and immediately held counsel with the Herodians against him, how to destroy him.” (Mark 3:6) When the crowds gather around him in response to his words and works “[his family] went out to seize him, for they were saying, ‘He is out of his mind.’” (Mark 3:21) When he calmed the storm his disciples “were filled with great fear and said to one another, ‘Who then is this, that even wind and sea obey him?’” (Mark 4:41) When he healed the demon-possessed man in the country of the Gerasenes “they were afraid. . . . And they began to beg Jesus to depart from their region.” (Mark 5:15, 17)

He arouses quite a variety of responses with his miracles, does he not? But in the instance of our Gospel for today no public response is noted. The only response is on the part of the man whose sight was restored: “And immediately he recovered his sight and followed him on the way.”

Why rehearse all this? Simply because the performance of miracles is of little consequence in the long haul of things. They undoubtedly create an immediate sensation, but any long lasting significance is rather quickly lost for the most part and in most instances. Luke tells about a time when Jesus was confronted by some who said, “He casts out demons by Beelzebul, the prince of demons.’” Jesus’ response (made famous by Abraham Lincoln who, paraphrasing Jesus, said that “a house divided against itself cannot stand”) was simply to the point that miracles can be interpreted in any number of ways in and of themselves. “If I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they will be your judges.” His remark suggests that miracle workers were hardly unknown among them. While he may have been referring to the prophets of old who worked miracles (but then why did he not say that “your fathers cast them out”?) it seems more to the point that there were other “miracle workers” around at the time. The Book of Acts, in fact, refers to other “miracle workers” encountered by the disciples as they moved out into the world.

Although there may have been a number of them around, however, they proved nothing about these miracle workers in and of themselves. They created an immediate impression of awe, stirred up a commotion of sorts, and then disappeared back into the woodwork. A mere external observation of miracles does little to move those who view them to much of anything save, perhaps, a question of whether the miracle was genuine or a “put-up job.” In the long run, though, of what “use” are they in and of themselves (save for the welfare of the recipient him / herself who benefited from it if it was truly genuine and not simply a “con job” of sorts)?

That is why the questions raised in the opening moments of this sermon were posed as they were.

Inside the text, however, much more is at stake than merely the performance of a miracle.

The Miracle Seen “From the Inside”

What is the “Point” of Jesus’ Miracles to Begin With?

The thing that usually strikes those who read about Jesus’ miracles has to do with his power – the ability he has to alter the course of nature. He can turn sickness into health, turn fearful storms into calm, change lifelong lameness into walking and running, multiply a few loaves of bread and some fish, raise the dead to life! Now that is a display of power if ever you saw a display of power!

And then, in Christian thought, this display of power is moved a step further on one of two levels:

On the one level it is spoken of as a way of showing the close relationship of Jesus to the Father as he calls on the Father to do something that nobody in the world – not the best physicians or weathermen or morticians on earth -- can do. When Jesus asks the Father to do some such thing, however, the Father responds. So we see how dear Jesus is to the Father and we know that we can have access to the Father (and his power, in the view of some who would heal or do other marvelous works) if only we come through Jesus, using his name as our access to the heavenly might.

On the second level it is spoken of as a way of showing who Jesus, himself, is, for what is even more befuddling to the people of his time (especially to the religious authorities) is the fact that on occasion he doesn’t ask the Father to do something, but draws on his own innate powers to perform these extraordinary feats. In healing the paralytic man of whom we spoke earlier he first declares the forgiveness of sins over him. It is this as much or more than the healing itself that infuriates the religious authorities. “Why does this man speak like that? He is blaspheming! Who can forgive sins but God alone?” they ask. (Mark 2:1-12) The miracles, flowing out of Jesus’ own being, then, show clearly that he is a man of divine origin, a man in whom we find the very presence of God.

All that is true. The references to miracles in these fashions has merit and has been of significant importance throughout the history of Christian thinking.

There is yet another dimension to the miracles, however, and this dimension is every bit as important as the two mentioned. This dimension, as in today’s Gospel, has to do with “seeing” -- a “seeing beyond sight” pointing beyond the boundaries of our earthly ability to see to a dimension of seeing that can only be demonstrated rather than simply spoken about.

Consider the miracles in this way: Like “peepholes” in protecting walls around an excavation for a new building, providing interested spectators an opportunity to see what is going on, the miracles are “peepholes” permitting us to “see into” the Kingdom of God and what it means to be a citizen thereof.

Look at it like this: Jesus says to those around him, “See this blind man? He is afflicted with an undeniable ‘earthly’ reality. In a fallen world all kinds of brokenness such as this are present. It was not intended to be that way. Blindness is one of those bits of ‘brokenness.’ All this changes, though, when the kingdom of God is at hand. There blindness gives way to sight.” So he says with authority, “’Go your way; your faith has made you well.’ And immediately he recovered his sight.” In like fashion he takes a lame man with the same suggestive explanation, “See what the brokenness of this world has produced? But where the kingdom of God is at hand this changes.” He pronounces the word of healing. The man stands, leaps and runs – as though the kingdom of God has arrived! So also with the sick and the storms of life and even the demons who challenge the kingdom of God. They all signify the brokenness of this world. None are part of God’s original intention -- nor are they part of what will yet be when “the new heavens and the new earth” is brought fully into view.

For now, though, the kingdom of God has “broken into” this world -- and where a kingdom is, there most certainly a King must be at hand. Through the healing of the blind man the healer has visibly brought the kingdom of God into their midst . . . and the King is revealed for who he is. A “peephole” into the kingdom has been drilled into the wall of our everyday reality. Look through this “peephole” and you will see not only the kingdom of God but you will see the King himself! His kingdom is not yet fully visible, but one catches a glimpse of it because the King has made himself known.

So What is the Point of This Miracle in Particular?

From this perspective three striking observations can now be made concerning the miracle in our text:

First of all, Mark tells us that Jesus began his ministry with these words: “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” (Mark 1:15) From the opening moments of his ministry he has made clear that “the kingdom of God is at hand.” How will this kingdom of God be made known? Through the presence of the King who is now making himself known! And immediately following the restoration of sight to this blind man, Jesus will enter Jerusalem to the cry, “Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the coming kingdom of our father David! Hosanna in the highest!” (Mark 11:9, 10) “The kingdom of God” . . . “the coming kingdom of our father David” . . . is at hand. We see a great parenthesis mark of “the kingdom of God (“the kingdom of our father David” is an equivalent phrase) made round his ministry. Inside those marks we are told of the signs and words of the King bringing the kingdom into our midst.

Secondly, there are two narratives concerning the healing of a blind man in the Gospel of Mark. The first one takes place in Bethsaida. In that account a considerable elaboration of the miracle takes place as Jesus spits on his eyes, lays his hands on him, and asks him what he sees. “I see men, but they look like trees, walking,” he responds. Jesus laid his hands on his eyes again and his sight was completely restored. “He saw everything clearly.” Jesus then sends him to his home. (Mark 8:22-26)

This account of healing takes place at the first “transitional point” in the Gospel. Up to that point Mark has spoken quite frequently of various miracles of Jesus. The primary emphasis has been on Jesus’ mighty deeds. Immediately following this account Jesus asks his disciples who they say he is. Peter makes his great confession, “You are the Christ.” The disciples have recognized something of who Jesus is through his mighty deeds. Although very likely they still only saw dimly (“like trees walking”?), they can confess him at this point. (Mark 8:29) But Jesus “strictly charged them to tell no one about him.” It is a secret! But he will “lay his hands on their eyes again” so that they will be able to “see everything clearly.”

The second narrative, today’s Gospel, takes place in Jericho as Jesus is making his way to Jerusalem where he will be crucified. There is no elaboration of this miracle. A simple word heals him . “Immediately he recovered his sight.” This time the restored man “followed him on the way.” No more home-going! No more need for secrecy! He follows Jesus “on the way” to Jerusalem and the cross.

This account of healing takes place at the second “transitional point” in the Gospel. Since the

first healing of the blind Mark has told us largely of Jesus’ teaching with less emphasis on Jesus’ miraculous activity. Immediately following this narrative we are told of Jesus’ triumphal entry into Jerusalem -- the opening day of Holy Week. Now we will be told what the true task of “the Christ” confessed so boldly by Peter earlier is all about. Now we will see clearly!

Which brings us to the third noteworthy thing about this miracle in particular. Twice the blind man calls to Jesus, “Son of David, have mercy on me.” Jesus is publicly called “Son of David,” a title assigned to the Messiah, for the first time in Mark’s Gospel. Up to now Mark has noted time after time that Jesus had resolutely insisted that people and demons keep secret what they knew about Jesus. This sense of secrecy concerning the identity of Jesus is broken here. Not only does the man publicly name Jesus “Son of David,” but Jesus does not rebuke him for this. As he approaches Jerusalem his identity no longer needs to be hidden, for everything it implies will now be revealed in its fullness.

The Miracle of Miracles

It is for suffering and dying and rising again that he comes. He has said this to the disciples three times in days and weeks prior. (Mark 8:31-33; 9:30-32; 10:32-34) “But they did not understand the saying, and were afraid to ask him.” (Mark 9:32) Now this intentional “secret” that even the disciples could not comprehend in spite of Jesus’ openly speaking about it to them will become clear. What was hidden in his living will straightway become plain. Blindness will give way to seeing beyond sight.

It is true that the shadowy shape of this journey to Jerusalem has been in the background all along. Jesus has frequently called those around him to repentance. Remember his opening theme in Mark 1:15, “Repent!” At no place in all of history has the horror and dreadfulness of sin been more evident than in and through this cross toward which he now resolutely sets his foot. Sin calls for – no – demands, requires -- the death of God’s own Son! The sinfulness of the world has been carried on his shoulders for thirty some years. Now it will bear down on him with an unimaginable weight.

At the same time this call to repentance has been accompanied by the insistent, persistent, relentless word of grace that has sounded in the midst of this virtually unbearable burden of the world’s sinfulness. While the condemnation of sin has been clear and undeniable, the sound of God’s love has been woven into all that Jesus has done and said. At no place in history has the wonder and awe and glory of God’s grace been more evident than in and through this cross toward which Jesus now resolutely sets his foot. God’s love is so intertwined with the blood of this man that when it is poured out on the cross, divine favor blots out all that would sever us from the One from whom we came and to whom we go. This is the miracle of all miracles . . . the “peephole” through which we catch a glimpse of the divine will that we should be his children. On the cross God makes his boldest statement: “You, whom I have created and sustained, belong to me even though you have gone your own way as though you cared nothing for me. Return to me, my children, from your waywardness, and discover anew how open my heart is to your well-being!”

And he sends his Spirit to us and among us through the word of grace that rings out over the face of the earth. Written for the ages, spoken to his people generation after generation, joined to the waters of our baptism and to the bread and wine that are our provisions for the journey, this word without fail brings the Word made flesh into our lives. Through the “peephole” of his Word he gives us the assurance that the kingdom of God is present among us. He speaks to us in the limitedness of our earthly sight and makes it possible to see beyond our sight the wonders and glories of his love. He brings a deep-rooted peace into the midst of our warring madness -- a vision of the kingdom of God where the kingdoms of this earth vie for power. Then he does one more thing, performs one more miracle:

He makes new miracles out of us who have received this seeing beyond sight! He makes us, in turn, to be “peepholes” through which the people of our day can see the kingdom of God reigning among us in the form of the King who has transformed our lives. He opens the eyes of the blind, calling still others through us to “follow him on the way.” That we should be such is beyond our imagination. But he does not ask us to imagine anything. He only asks us to be what he has made us to be in Christ Jesus, Savior of the world.

Hubert Beck, Retired Lutheran Pastor
Comments are welcome to hbeck@austin.rr.com

 


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