PORT O’ CALL IN SIGHT- We’re about 20 miles northeast of Jerusalem
this week for those keeping track of the journey that Jesus and his disciples began back
in Caesarea-Philippi. The familiar story of Bartimaeus brings together general themes from
this past travelogue-especially that of discipleship and healing. You may want to review
how Matthew and Luke have told the same the story (Matt. 20:29-34 and Lk. 18:35-43).
INNUENDOS - Several clues may help us to think about this story in the way the original
writer intended. Notice the title, "Jesus of Nazareth" (also in 1:9, 24; 14:67;
16:6) vis-à-vis "Son of David." This is the first time Jesus is called by the
latter title and it not only messianic claims made about Jesus, but also connects Jesus to
Jerusalem, the city of David. This would be surprising on the lips of the disciples, but
in Bartimaeus’ tongue it is nothing less than astounding. Also, notice the use of
"call" in verse 49: "Call him here," says Jesus. Where have we heard
that before? Calling language was also used by Jesus back in chapters 1:20 and 3:13 when
several of the twelve were brought into the orbit of Jesus.
CLEMENT OF ALEXANDRIA [fl. 190-215] - Receive Christ, receive power to see, receive
your light that you may plainly recognize both God and man . . . for upon us buried in
darkness, imprisoned in the shadow of death, a heavenly light has shone, a light of a
clarity surpassing the sun’s and of a sweetness exceeding any this earthly life can
offer. [1]
For those who have done extensive
travel in developing or impoverished countries, what has been your feelings, thoughts, and
actions when a beggar has approached you on the street?
In what way/s do seeing people not see and physically impaired people see quite well?
In the story of Bartimaeus, describe how the insiders-those closest to Jesus demonstrated
"blindness" while an outsider-Bartimaeus who was not privy to the inside
conversations-demonstrated amazing (in)sight.
Please refer to the DPS archives for
several fine homilies based on this Sunday’s gospel lesson.
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[2] Ancient Christian Commentary on Scripture II (InterVarsity, 1998), page 153
