Seeing is Believing

 

Mark 10:46-52, the Gospel lesson appointed for the 22nd Sunday after Pentecost in the Year of Mark, is a lesson not often read in Lutheran circles because of its proximity to Reformation Sunday.  It remains, however, a very important story about faith, and one man's experience of trusting in Jesus.  The story contains elements of both Law and Gospel.  It will be the preacher's task to proclaim both.

(The following questions have been developed to help the preacher understand the function of the Word in the text, a fundamental concern of Law and Gospel preachers.  These questions are not meant to be exhaustive, but work best when used with other sets of questions with other concerns.   For more on this method and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  There are several clear statements of Law here: One, the fact that Bartimaeus is blind.  Blindness is a condition in need of a savior/healer; two, the rebuke of those who would silence the blind man.  The world around us often seeks to silence our voice as we cry out to God.  The Word also functions as Gospel in several places, first, as Bartimaeus is told, "Take heart; get up, he is calling you," and second, when Bartimaeus' sight is restored.

2. With whom are you identifying in the text?  The central character whom is addressed by the Word (i.e. Jesus) is Bartimaeus, thus we identify with him.  We are those crying out each Sunday, "Kyrie, eleison!"  We are often blind, as the disciples were, even though we have some proximity to Jesus.  We need Jesus to come and heal us.

3.  What, if any, call to obedience is there in this text?  The call to obedience in this story is implicit, not explicit. The final verse says, "[he, being healed] followed him on the way."  The call is clear: people of faith, follow in the way of Jesus.

4.  What Law/Gospel couplet is suggested by this text?  The central couplet is clear:  blind/seeing.  Other couplets suggest themselves:  unbelief/faith; unenlightened/given wisdom.

5.  Exegetical work:  Donahue and Harrington state it simply:  "The healing of blind Bartimaeus is on the surface a miracle story, but it is also, and more profoundly, a dialogue about faith."  (Sacra Pagina series, Mark, p. 319).  Eugene Boring, in his commentary, concurs, and adds some detail.  He makes much of both the blind man's words and his actions.  "By throwing his cloak aside, Bartimaeus threw off the garment of his old self and the life he had been living in blindness, beside the way rather than on it."  "[The term Bartimaeus used] 'Rabbouni' is a very exalted expression, used by the rabbis themselves only in addressing God."  (The NT Library series, Mark, p. 306).  Lamar Williamson also highlights the meaning of this story as a primer on faith:  "Of particular relevance to insiders is the text's instruction on the meaning of faith. Some Christians, moved perhaps by Mark's exposure of the blindness of the disciples, may come to realize their own misunderstanding of Jesus and of discipleship, but accept their condition as normal.  The healing of Bartimaeus is testimony to the power of Jesus to restore (make well, save) those who know they are blind.  The eager persistence of Bartimaeus in calling out and his activity springing up to come to Jesus when called serve as a model for faith."  (Interpretation series, Mark, p. 199).

6.  How does the Crossings Community model work with this text?  If you go to the home page at crossings.org/text-study, you will see that there are multiple analyses of this text using the Crossings model.  The way the Law and Gospel express themselves is creatively noted by at least 3 insightful writers.

Blessings on your proclamation!

The Throne of Grace

 

Hebrews 4:12-16, the 2nd Reading appointed for the 20th Sunday after Pentecost in the Year of Mark, is at the end of a difficult chapter.  The author continually refers to the fact that God's 'rest' remains open to all, but everyone must make every effort to enter it.  References are numerous which point to the ancestors whose hardened hearts prevented them from entering God's rest.  This short reading begins in much the same way, but then switches to a portrait of Christ which has only been briefly introduced in this letter, that of Jesus as high priest.  And before the chapter ends, we are given hope.  It will be the preacher's task to preach this hope.

(The following questions are best used with other sets of questions that seek to illuminate the text in other ways. These questions attempt to reveal how the Word functions in the text, a fundamental concern of Law and Gospel preachers.  For more on this method and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  This passage is split up, half and half, between Law and Gospel.  In the first two verses, the Word shows us our need for a Savior - Law - when it points out that before God "no creature is hidden", even to the thoughts and intentions of the heart.  Then in verses 14-16, we are reminded of Christ's role as high priest on our behalf.  Indeed Christ's work is so complete, that we can even approach the throne of God with bold confidence.  That's Gospel!

2.  With whom are you identifying in the text?  We are those addressed by this text.  We have need of a Savior by virtue of the fact that we are not hidden from God.  We also are those whose Savior has come in the form of a High Priest who can sympathize with us in our weakness.

3.  What, if any, call to obedience is there in this text?  There are two exhortations in this passage.  One exhorts us to "hold fast to our confession." This is a call to obedience, an exhortation to live in a certain way in response to God's grace.  The second exhortation calls us to "approach the throne of grace with boldness... in our time of need."  This is a call to depend upon God and call upon God in times of testing.  This too is a call to obedience.

4. What Law/Gospel couplet is suggested by this text?  Using the language present we could imagine several:  bare before God/receiving mercy; called to render an account/finding grace.

5.  Exegetical work:  Both ancient writers and reformers notice the unique term for God's throne in this passage.  It is no longer a throne of judgment, but a "throne of grace."  4th century bishop, John Chrysostom, writes:  "How is it that we should 'approach boldly'?  Because it is a throne of grace, not a throne of judgment.  Therefore, boldly, 'that we may obtain mercy,' even such as we are seeking.  For the affair is one of munificence, a royal largess." (Ancient Christian Commentary on Scripture, NT, vol. X, p. 69).  Reformer, Johannes Oecolampadius, writes "to prevent anyone from shrinking back, when he hears of 'the throne', as if he intended to indicate a terrifying seat of judgment, he adds 'of grace'. This clearly refers to the mercy seat, which is Christ alone, and so he is also 'the throne of grace.'" (Reformation Commentary on Scripture, NT, vol. XIII, p. 67).  Thomas Long, in his contemporary commentary, makes much of Christ's emergence here as High Priest.  He says, "The task of a priest is to approach God on behalf of the people, to gather what the people bring... and to take these offerings into the very presence of God... This high priest participates in human suffering; he "sympathizes with us in our weaknesses". (4:15). Therefore, Jesus does not place ordinary offerings - mere lambs or grain or money - on the heavenly altar; he carries, instead, the human condition to God.  This high priest carries our need, our distress, our pain, our infirmities, our hunger for justice, our cries for peace to the very throne room of God." (Interpretation series, Hebrews, p. 65).

6.  How does the Crossing community model work with this text?  Timothy Hoyer uses the metaphor of the divine 'audit' to get our attention in his analysis.  He points out how we, with even our thoughts and intentions laid bare, are bound to fail the audit.  Christ alone can save.  See crossings.org/text-study for the entire analysis, archived under its reference.

Blessings on your proclamation!