Episode 39, Twenty-Third Sunday After Pentecost, October 28th, 2018

We have reached a major turning point in Mark’s Gospel. Indeed the major turning point. Jesus is about to enter Jerusalem to face the fate he has been promising will be his, and whose details have been given most recently down to specifics. The disciples persist in various forms of blindness and half-blindness, but doggedly he instructs them and they follow. Their fate too has been described, and it is to their credit they do not turn and head in the other direction. Not yet.

We now enter the frame passage matching the one that opened this middle section of Mark, whose counterpart of healing a blind man is back in chapter 8 at Bethsaida. Centering on three passion predictions. A section, as we noted last week, devoid of specific geographical orientation so the focus can fall on his teaching of disciples in the final days before reaching the fateful arena of God’s action in him.

Jericho is now the named locale, the city but 12 miles east of Jerusalem itself. The city conquered first by Joshua, now conquered in its own way by the Son of David. The geographical notice is odd: he enters and immediately leaves, a point usually put down to redaction or some other explanation. But Mark likely wants the echo from Joshua to register. This also helps underscore, one can imagine, the urgency of the blind beggar. Last chance. Sitting by the road of his hometown exit, Jesus is setting his face toward the capital, the twelve in tow. Now or never.

And he is up to it. He cries aloud, to the point of disturbing a faceless crowd gathered around Jesus. Their rebuke only intensifies his blind urgency. Rumor has reached his ears that this is Jesus of Nazareth and he wants to see again. Presumably he has lost his sight. Many note this matches the reality of the disciples who had seen and been witnesses to Jesus dramatic work, and then begin to falter as the light grows dimmer and they need to find renewed sight to move forward into Jesus dark night. If so, the healing is a good harbinger. Things need not spiral down at this fateful hour. Cry out for the Son of David. You are right to persist with all your strength. With this messianic cry he further serves as a forerunner of the Palm Sunday crowds upon his entry into the city from the Mount of Olives.

The throwing off of his cloak has lots of resonance with baptism, and the declaration of the baptizand that she or he want to see, find their new life in Jesus. Justin, Gregory Nazianzus, Clement all speak of baptism as a kind of sight receiving illumination. Jesus asks the question “what do you want me to do?” no matter how obvious the ailment or need, as we have seen previously. We must articulate our needs and not just box the air, if true healing and relationship with the healer are to be ours.

The following on the way is redolent of Isaiah’s second exodus language, and appropriate for one depicted as enrolled behind Jesus on his ultimate Way. Perhaps no bad model for the twelve themselves struggling for sight and insight both.

Our OT reading in Track Two’s pairing comes from Jeremiah, who has his own version of exodus language. We see this admixture in Isaiah as well, where second exodus is joined with pilgrimage, and the return to Zion is from all corners of the earth. There, further, we find the blind and the lame in their midst, a great company. They walk a straight path all the same, throwing off their cloaks of whatever weaving, because called by the one who is Father and Lord. The psalm for the day reinforces the praise called for by the prophet Jeremiah.

1 When the LORD restored the fortunes of Zion, *
then were we like those who dream.
2 Then was our mouth filled with laughter, *
and our tongue with shouts of joy.
3 Then they said among the nations, *
“The LORD has done great things for them.”
4 The LORD has done great things for us, *
and we are glad indeed.

Note as well how