You are currently browsing the daily archive for October 23, 2021.

The Twenty-first Sunday after Trinity — the Twenty-second Sunday after Pentecost — is October 24, 2021.

Readings for Year B can be found here.

The Gospel reading is as follows (emphases mine):

Mark 10:46-52

10:46 They came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimaeus son of Timaeus, a blind beggar, was sitting by the roadside.

10:47 When he heard that it was Jesus of Nazareth, he began to shout out and say, “Jesus, Son of David, have mercy on me!”

10:48 Many sternly ordered him to be quiet, but he cried out even more loudly, “Son of David, have mercy on me!”

10:49 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.”

10:50 So throwing off his cloak, he sprang up and came to Jesus.

10:51 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.”

10:52 Jesus said to him, “Go; your faith has made you well.” Immediately he regained his sight and followed him on the way.

Commentary comes from Matthew Henry and John MacArthur.

We pick up where we left off last week. Last week’s reading was about James and John requesting they sit next to him in Heaven,  insisting they could drink our Lord’s cup (God’s wrath) and take on His baptism (severe trial). Jesus granted their request of the cup and baptism. They ended up martyred. St James the Great was beheaded and St John suffered a slow death in exile on Patmos.

Today’s reading involves another request, but, in contrast to that of James and John, a very humble one made in faith.

Jesus had finished His ministry in Peraea. He and the disciples were now in Jericho, on their way to Jerusalem for Passover.

John MacArthur sets the scene for us and describes the beauty of Jericho:

Jesus had been ministering in Perea, which is a region east of the Jordan and down in the south. And He would keep moving down in Perea, eventually would cross the Jordan, just north of the Dead Sea. And the first town He would come to of any note would be Jericho. And from Jericho it is a direct ascent right up the hill to Jerusalem. “They came to Jericho.”

A great crowd is with Him; that is indicated to us here in the text. They are following along a large crowd. Matthew tells us the same thing: a large crowd, a great multitude. And it’s a combination of people who are following Jesus because they know about Him; and just the mass of humanity flowing down to the south to ascend to Jerusalem because they want to be there for the Passover. Many of them would cross the Jordan to go to the east, and cross the Jordan back again to avoid Samaria.

Our Lord has concluded a brief preaching, teaching, healing mission in Perea, and now crosses over the Jordan, probably by some kind of a ferry or a raft. The river would have been swollen at this time of the year, Passover is springtime, and the snow would have melted high in the mountains of Lebanon and filled up that lake of Galilee, and it would have overflowed down the Jordan River, and they would have crossed. They came to the city of Jericho known as the city of palms, city of Palms – about a six-hour walk straight up to Jerusalem.

Well-known in New Testament times, well-known, formidable place, a city fed by springs, had a lot of water even though its desert. Plenty of water piped in if there wasn’t enough there in the springs. They piped enough in to irrigate that place and to turn that place into a garden. It had a large population because of the availability of water. It was filled, they tell us – historians do – that it was filled with palm trees, it was filled with fruit trees of every kind. It was home to a bush known as the balsam bush that supplied juice that was used as a medicine and found only there.

The climate was warm, obviously. Josephus says linen clothes were warn even when there was snow in Jerusalem. Mark tells us that it was not yet the season for figs in the eleventh chapter, verse 13, in Jerusalem, but it would have been the season for figs ripening already in Jericho. Almonds flourished there, we are told, and rose plants. It was really a garden, the city given by Marc Antony to Cleopatra, according to Josephus, in the place where Herod built a fort and a palace in which he finally died. So it was a magnificent place.

But it’s not just the Jericho of the New Testament that we know about, the Jericho of the Old Testament is pretty famous, isn’t it? We all know the story recorded for us in Joshua chapter 6 about the destruction of Jericho when the walls came falling down, when the Israelites marched around it for seven days. It had a well-known history to the Jews. It had recovered from those darker days and was a flourishing, flourishing place. So in verse 46 they came to Jericho.

Now, Mark says He was leaving Jericho, Luke says He was approaching Jericho. That’s quite interesting. Matthew says He was going out of Jericho. What’s going on here? Well, the best way to understand that is that those references can be taken to mean He was in the general vicinity of Jericho. He was going in and out of Jericho because He was not intending to stay very long, although He did stay long enough to spend an evening and a night in the house of Zacchaeus the tax collector to whom He brought salvation. Whether He was at this point coming in before the incident with Zacchaeus or going out after the incident with Zacchaeus, one can’t be dogmatic about. But safe to say, in any case, it is in the vicinity of Jericho where this happens. And that place would have been a buzz, filled with all kinds of sites and sounds and smells, even memories for Jesus, because very near Jericho was an area called “the devastation,” the devastation, the very place where our Lord had been taken by the Holy Spirit to be tempted by the devil.

Bartimaeus, son of Timaeus, was a blind beggar sitting by the roadside (verse 46).

This story features in the three synoptic Gospels: Matthew, Mark and Luke. The account in Matthew 20 mentions two blind men. Luke 18 and Mark 10 only feature one.

Mark is the only account to name the man.

Matthew Henry’s commentary says that some scholars believe his father’s name is included because he, too, was blind. As was usual in Christ’s miracles, there was also a spiritual element in the cure:

This one is named here, being a blind beggar that was much talked of; he was called Bartimeus, that is, the son of Timeus; which, some think, signifies the son of a blind man; he was the blind son of a blind father, which made the case worse, and the cure more wonderful, and the more proper to typify the spiritual cures wrought by the grace of Christ, on those that not only are born blind, but are born of those that are blind.

The Jews viewed physical infirmity as a divine curse, so when Bartimaeus called out to Jesus, ‘the Son of David’, to have mercy on him (verse 47), the crowd sternly ordered him to be quiet. Yet, he yelled out all the more loudly (verse 48).

MacArthur says Bartimaeus would have been the lowest of the low:

He’s at the bottom, by the way, socially, obviously below the peasants. Below the unclean and degraded sinners are the cursed. He’s just a hair above a tax collector.

MacArthur explains the Greek words in the original text:

When he heard that it was Jesus the Nazarene, which is what they said, he began to cry out and say, “Jesus, son of David.” He began to scream. Mark uses the verb krazō, “to shout.” It’s a very strong word. It is used in Mark 5 to speak of insane epileptics, demon-possessed people. It’s used also in the Scripture to speak of – Revelation 12 – birth pain and the screaming of a woman; strong. He begins to scream in anguish and desperation, and he doesn’t say, “Jesus of Nazareth,” he says, “Jesus, son of David.” 

Bartimaeus uses the messianic title for Jesus:

Son of David; that is a messianic title, and he knew exactly what it was. The Messiah was to be the heir of David’s throne, according to 2 Samuel chapter 7. The Messiah would receive the kingdom that had been promised to a son of David. David’s greater son would be the King who would bring the fulfillment of all the promises both to David and to Abraham. This was the most common Jewish title for the Messiah: son of David, son of David, son of David.

That is why you have the genealogy in Matthew 1 of Joseph that shows He comes from the family of David. That is why you have the genealogy of Mary in Luke to show that she comes from the line of David. Both His earthly father and His true mother were in the line of David. He is truly a son of David.

Jesus stood still and asked the crowd to call Bartimaeus to Him. Their mood changed as they encouraged him to take heart — ‘take courage’ in the older translations is even better — and approach Jesus (verse 49).

MacArthur points out our Lord’s rebuke to the crowd and their change in mood:

this is such a rebuke, such a rebuke to religion, elite religiosity, that the Lord saves the scum

Verse 49: “And Jesus stopped.” And I just need to say, if you see anything through all the years of studying the Gospels, you see the compassion of God toward people, demonstrated in Jesus Christ, compassionate at every turn. He stopped and He said, “Call him here. Call him here. Don’t silence him; call him here, bring him to Me.”

In fact, Luke 18:40 puts it this way: “He commanded that he be brought to Him.” He commanded it. “And so, they called the blind man,” – in verse 49 – “and they said to him, ‘Take courage, stand up! He’s calling for you.’” Now all of a sudden they change their tune. Jesus’ response to the man changes their attitude for the moment. Their curiosity drives them to let this thing happen and see what could be made of it. Maybe they’ll see another miracle.

Bartimaeus threw off his cloak and ‘sprang’ to Jesus (verse 50).

MacArthur says:

Somebody had to bring him obviously.

Jesus asked what He could do for Bartimaeus. It was the same question he asked James and John. Instead of responding with pride and ambition as they did, Bartimaeus addressed Jesus humbly as ‘my Teacher’ and asked to be able to see once again (verse 51).

MacArthur elaborates on this call for divine mercy, both physically and spiritually:

So here is a man who recognizes Jesus as the true Messiah; and here is a man who knows what he needs, and it is mercy, it is mercy. And while this is a typical cry of afflicted people, certainly it’s a true and pure cry of this man from the heart: “Pity me.” He’s not deserving of anything and he knows it. He would have understood the theology of his people as well and thought himself cursed by God because he was blind. He knows he needs mercy, he knows he is a sinner; his blindness aids him in facing that.

Note that Jesus tells Bartimaeus that his faith has made him well. With that He healed the man, who regained his sight and followed our Lord on His way (verse 52).

MacArthur explains:

This man only wants mercy. Unlike James and John who thought they needed elevation, this man knows he deserves nothing. He’s not laying claim on anything. Mercy means to give what people don’t deserve. And he said, the blind man did, “Rabboni,” which means, “Master,” Master. And according to Luke 18 he also said, “Lord, Master, Lord.” Wow, now this theology is starting to fill out here, “Lord and Master,” and he uses a form of the word kurios. He recognizes him as his Master and his Lord; and yet Jesus is taking the role of a servant and a slave. “What can I do for you?” I mean, compassion and sympathy and lowliness and tenderness and kindness and affection and grace and mercy, the King does what the beggar asks him to do.

“What do you want?” “Rabboni, I want to regain my sight. I want to regain my sight.” According to Matthew’s account, Jesus then reached over and touched his eyes. And according to Luke 18:42, He said, “Receive your sight.” He so often healed with a touch, didn’t He? He touched him and said, “Receive your sight.”

What happened? Verse 52: “Go; your faith has made you well. Immediately he regained his sight and began following Him on the road.” This really is a model of a conversion pre-cross, a model of a conversion pre-cross. Do you think there was any doubt in his mind that this was his Lord? No. His Master? No. His Messiah? No. That he was a sinner? No. That he needed mercy? No. There was no doubt in his mind that here was the dispenser of mercy needed by this desperate man.

This then is more than a healing, my friend, more than a healing. When Jesus said to him, “Go; your faith has made you well,” He uses a verb sōzō, from which we get “saved.” It means “to save.” “Your faith has saved you.”

There is a word strictly referring to healing, iaomai. That’s not the word here. It’s the word sōzō, “Your faith has saved you.” And we know that that encompasses the healing, but also the salvation. The healing is indicated, “and he regained his sight,” and the salvation is indicated in, “he began following Him on the road.”

The evidence of the healing was obvious, “He saw,” 20/20 instantaneously. The evidence of salvation was, “following Him.” He had received mercy; and he gives the sign of a true conversion: “He followed.” By the way, Matthew focuses on the two of them, and it says, “They followed.” And so his friend followed also. So he was there when he got to the top of the hill.

MacArthur speculates on what happened next, saying that Bartimaeus could well have been at the first Pentecost. Perhaps that is why Mark wrote of him by name:

You know, there must have been a – there must have been a literally stunning experience going on in his mind as he comes out of his blindness into sight and out of his sin into salvation, and walks with Jesus to the triumphal entry. And he’s there through the week, and he’s there after the resurrection. And very likely he’s there in the church; and that’s why he’s named, and that’s why his story is told. Who knows? My guess is he was one of the hundred and twenty in the upper room at Pentecost; a lifetime of being an outcast, and now he’s on the inside.

MacArthur reminds us that this was the last of our Lord’s creative — healing — miracles. Conversions are the remaining spiritual events with Zacchaeus, the criminal at the Crucifixion and the centurion who saw Jesus die:

in Jericho two wonderful salvation stories take place. Two stories that stand in stark contrast to national rejection in bleak contrast to the unbelief and hatred of the leaders and the people, two. Two prodigals, you might say, come home; two lost souls are found; two darkened minds are enlightened; two sinners are saved; two outcasts are reconciled. One is the story of the blind, the other is the story of Zacchaeus the tax collector; for he too encountered Jesus in Jericho, and that is recorded for us in Luke 19, verses 1 to 10. Mark doesn’t tell us that story, but it is Zacchaeus and Bartimaeus who are the last two trophies of sovereign, saving grace until the cross; and then there is a thief and a centurion.

It’s an illustration, isn’t it, and a reminder of what our Lord said about the narrow gate; and few there be that find it. And it is also remarkably an indication of the fact that there are not many noble, not many mighty; but it’s the poor and the outcasts and the nobodies and the nothings. All four of them fit into that category: a blind beggar, a tax collector, a thief, and a despised Roman. These are the only shining moments. It’s as if they make an exclamation point on the divine rejection of the Jews. The hypocritical hoopla that will occur when He comes into the city is just that, superficial and hypocritical. We really need to cherish these stories of conversion before the cross, and even the two at the cross.

MacArthur concludes with a practical application for us:

So many lessons here. You see the Lord’s profound compassion. You see that He never ignores the cry of a true heart of repentance; and desperate sinners who know they’re worthy of nothing will always gain a hearing with Him. You learn again what we’ve seen all through His ministry, that He has the power to heal disease. But far more importantly, He has the power to save sinners, turn them into obedient followers who live lives of true worship.

That’s why we’re here tonight, because we have been approached by Jesus somewhere along the road in our lives. In our blindness, in our desperation He passed by, and our hearts were awakened, and we cried out, “Son of David, have mercy on me.” And He heard our cry, didn’t He? And all of this is possible because He went all the way to Jerusalem, all the way to the cross, and out the other side of the open tomb.

May everyone reading this enjoy a blessed Sunday.

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