Blind Beggar Faith

Introduction

Blind Bartimaeus

Jesus Entering Jericho

Proposition

Request

Repeated Persistence

Response

A Blind Beggar’s Faith

“And he cried, saying, Jesus, thou son of David, have mercy on me.”

1. The Beggar’s Request (Have mercy on me) v. 38

2. The Beggar’s Persistence (He cried so much the more) v. 39

3. The Beggar’s Response to Christ (He followed Christ) v. 43

Jesus was on his way to Jerusalem to the Passover. At such a time pilgrims travelled in bands together. One of the commonest ways for a Rabbi to teach was to discourse as he walked. That was what Jesus was doing, and the rest of the pilgrim band were crowding close around him, not to miss anything that he might say. As such a pilgrim band passed through a village or a town those who themselves could not go to the feast lined the wayside to see the pilgrims pass and to bid them godspeed on the way.

It was among the wayside crowd that the blind man was sitting. When he heard the murmur of the approaching throng he asked what was happening and was told that Jesus was passing by. Immediately he cried out to Jesus for help and healing. Thereupon everyone tried to silence him. The people round Jesus were missing what he was saying because of the clamour of this blind man.

But the man would not be silenced. He shouted again. The word used for shout in verse 39 is quite different from that used in verse 38. In verse 38 it is an ordinary loud shout to attract attention. In verse 39 it is the instinctive shout of ungovernable emotion, a scream, almost an animal cry. The word well shows the utter desperation of the man.

So Jesus stopped, and the blind man found the healing he so passionately desired.

This story tells us two things.[1]

(1) It tells us something about the blind man. He was determined to come face to face with Jesus. Nothing would stop him. He refused to be silent and he refused to be restrained. His sense of need drove him relentlessly into the presence of Jesus. Whoever wants a miracle must show that spirit. A gentle, sentimental longing never really taps the power of God; but the passionate, intense desire of the very depths of the human heart will never be disappointed.

(2) It tells us something about Jesus. At that moment he was discoursing to the crowd like any Rabbi. But at the blind man’s cry of need he stopped, the discourse forgotten. For Jesus it was always more important to act than to talk. Words always took second place to deeds. Here was a human soul in need. Speech must end and action begin. Someone has said that many teachers are like those who throw chatty remarks to someone drowning in a tempestuous sea. Jesus was never like that; he leaped to the rescue of the man. There are many who cannot put two sentences together but they are loved because they are kind. An orator may command respect but the person who has helping hands inspires love. We admire a great mind but we love a big heart.[2]

Matthew speaks of two blind men being healed as Jesus went out of Jericho (on which Farrar remarks that it is unlikely that a blind man would have been quite alone). Mark has one blind man, whom he names as Bartimaeus, healed as Jesus went out of this city. Luke does not name the man and he locates the miracle at Jesus’ entry into the city. There is little doubt that all three refer to the same incident, but with our present information it may be impossible to give a satisfactory explanation of these differences. Some think there were two blind men of whom Bartimaeus was the more prominent or the better known in the church. It is also pointed out that there were two Jerichos, the old one, famous in the Old Testament, and the new one established nearby by Herod the Great. Some hold that the healing took place as Jesus was leaving one city and entering the other.

35–37. Jesus’ journey took him to Jerusalem by way of Jericho[3].

1. Request; the blind man request to Jesus was “I want to see”. In , Jesus heals a man that was born blind. Jesus is leaving Jericho with his followers, Bartimaeus calls out: 'Son of David, have mercy on me!' and persists even though the crowd tries to silence him. Jesus has them bring the man to him and asks what he wants; he asks to be able to see again. Jesus tells him that his faith has cured him; he immediately regains his sight and follows Jesus.

Apart from telling a miracle story that shows the power of Jesus, the author of the Gospel uses this story to advance a clearly theological purpose. It shows a character who understands who Jesus is and the proper way to respond to him - with faith. The beggar, on being called to Jesus, discards his cloak, symbolising the leaving behind of possessions. And the use of the title, 'Son of David' - the only occasion on which this is used in the Gospel of Mark - serves to identify Jesus as the Messiah.[2]

The Gospel of Matthew has two unnamed blind men, sitting by the roadside; Jesus is 'moved by compassion' and touches their eyes. 20:29–34 A version of the same story is told earlier in the narrative, when Jesus is preaching in Galilee. On this occasion, he asks the blind men if they believe he can cure them, and when they assure them they do, he commends their faith and touches their eyes, restoring their sight. He warns them to tell nobody of this, but they go and spread the news throughout the district. ()

The Gospel of handles the story in a different way; there is one unnamed blind man, and the author shifts the incident to take place as Jesus is approaching Jericho, so it can lead into the story of Zacchaeus.[3]

11. Repeated Persistence; The one thing which stands out in this story is the sheer, desperate persistence of the blind man[4]. The man would not be silenced. He shouted again. The word used for shout in verse 39 is quite different from that used in verse 38. In verse 38 it is an ordinary loud shout to attract attention. In verse 39 it is the instinctive shout of ungovernable emotion, a scream, almost an animal cry. The word well shows the utter desperation of the man.

Bartimaeus was a blind beggar who sat outside the gates of Jericho. The ancient people believed that if a child was born blind or crippled it was a punishment for the sins of the child’s parents. Bartimaeus had been blind since birth, which is the likely reason for his name, which means “Son of the Unclean” (although it could mean “Son of Timai,” as Mark translates it).[5]

The people told him to be quiet and not bother the prophet, but he persisted in calling to Jesus. Jesus heard him and commanded the people to bring the man to him. Jesus asked what he wanted, and he said, “Lord, I want to see.” Jesus healed him instantly without even touching him. (Or “saved you,” sesōken se[6])

This is not only important as one of Jesus’ healing miracles, but it shows an exemplary faith, perseverance, and gratitude on the part of Bartimaeus.

111. Response to Christ; While Jesus’ own circle of closest followers is struggling to comprehend the path on which Jesus is taking them (18:34), this blind man proceeds from restored sight to the response expected of a disciple: following Jesus. He moves from sight to following and then, as is fitting for one who has enjoyed the divine benefaction of healing, glorifies God, thereby also sparking praise of God among “all the people” (v. 43; for this model response to the event of healing, (see also 5:25–26; lame man healed, 7:16; Jesus raises dead son of widow; 13:13; Jesus healed cripple woman who was cripple for 18 years; 17:15) Jesus healed ten lepers one comes back to thank Him.)

One destitute man’s quest to see, leading to the experience of salvation and ensuing “discipleship” and praise of God, prepares for the story of another man’s quest to see (Jesus) and his own experience of deliverance. Though worlds removed from the blind man in life circumstance, Zacchaeus is no less estranged from the community of God’s people. For all his wealth and privilege, he recognizes his own deep need, which only Jesus will be able to turn toward the transformed life practice that marks “children of Abraham” who embody the values and commitments of God’s realm.[7]

[1] Barclay, W. (2001). The Gospel of Luke (pp. 275–276). Louisville, KY; London: Westminster John Knox Press.

[2] Barclay, W. (2001). The Gospel of Luke (p. 276). Louisville, KY; London: Westminster John Knox Press.

[3] Morris, L. (1988). Luke: an introduction and commentary (Vol. 3, p. 287). Downers Grove, IL: InterVarsity Press.

[4] Barclay, W. (2001). The Gospel of Luke (p. 275). Louisville, KY; London: Westminster John Knox Press.

[5] Losch, R. R. (2008). In All the People in the Bible: An A–Z Guide to the Saints, Scoundrels, and Other Characters in Scripture (p. 58). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

[6] Carroll, J. T. (2012). Luke: A Commentary. (C. C. Black & M. E. Boring, Eds.) (First Edition). Louisville, KY: Westminster John Knox Press.

[7] Carroll, J. T. (2012). Luke: A Commentary. (C. C. Black & M. E. Boring, Eds.) (First Edition, pp. 370–371). Louisville, KY: Westminster John Knox Press.