THAT LIGHT OF FAITH WHICH RESTORES SIGHT TO THE BLIND

The disciples must finally open their eyes, especially those of the heart and faith, to see clearly what is about to happen, and that is the scandal of the defeated Messiah, grasping all its meaning and salvific value.

 

 

 

 

 

 

 

 

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There are many stories in the Gospels, in which the care and concern with which Jesus takes care of the sick is highlighted: he takes care of them in body and spirit and recommends his disciples to do the same.

When John the Baptist he sends two of his disciples to ask for a sign of the Messiah, Jesus affirms his identity with words: "Go and tell John what you have seen and heard; the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are resurrected" (LC 7, 22). In this Sunday, thirtieth of ordinary time, we hear about the healing of a blind man.

"During that time, while Jesus was leaving Jericho together with his disciples and a large crowd, the son of Timaeus, Bartimaeus, who was blind, He sat by the roadside begging. Hearing that it was Jesus of Nazareth, he began to cry and to say: "Son of David, Jesus, have mercy on me!». Many scolded him to keep quiet, but he shouted even louder: "Son of David, have mercy on me!». Jesus stopped and said: «Call him!». They called the blind man, telling him: "Courage! get up, calling you!». They, thrown away his cloak, he jumped up and came to Jesus. Then Jesus said to him: "What do you want me to do for you?». And the blind man answered him: "Rabboni, that I see again!». And Jesus said to him: "We ', your faith has saved you ". And immediately he saw again and followed him along the road." (MC 10,46-52).

Today's Gospel tells us about the last miracle performed by Jesus during his earthly life, if we do not take into account the mention of Matthew: «The blind and lame approached him in the temple, and he healed them" (Mt 21,14); and the episode, narrated by Luke in the story of the passion, when Jesus heals the ear of the high priest's servant who was struck by one of his men (LC 22, 51).

This healing of blind Bartimaeus is emblematic, since in the narrative plan of the second Gospel, right after saying: "your faith has saved you", Jesus quickly resumes his journey. The complete opening verse he recites: «And they came to Jericho. As he left Jericho together with his disciples and a large crowd" (v. 46) in fact, it expresses all the haste of Jesus to complete his journey which will take him to Jerusalem where his human destiny and his mission will be fulfilled. There is still a short uphill stretch to go (cf. LC 10,30) and the blind man now healed: "started following him down the street" (v. 52).

Thus keeping these hints in mind e, in particular, that healing occurs at this point in Jesus' ministry, close to his passion, we understand that for Marco it may have a significant symbolic value. As if to say that the disciples must finally open their eyes, especially those of the heart and faith, to see clearly what is about to happen, and that is the scandal of the defeated Messiah, grasping all its meaning and salvific value. The main intention of Mark's account of Jesus' journey was to show who he is The one we are talking about. It is no coincidence that the writing of the second Gospel is intimately oriented towards the moment in which the Roman centurion, faced with the death on the cross of Jesus Christ, dice: «Truly this man was the Son of God!» (MC 15,39). It is at the Cross that the mystery of Jesus Christ is revealed. According to Mark's narrative intentions, the identity of that "Hidden One" who was Jesus (see the «messianic secret) and that only in particular moments, like the Transfiguration, had revealed itself to the eyes of a few disciples, now, at the time of the crucifixion, it is revealed through the words of a pagan.

Who has read the Gospel of Mark up to this point we remember that at the beginning of his journey to Jerusalem Jesus had healed another blind man. An episode that has been reproduced several times by painters over the centuries, together with that of the man born blind of GV 9. That time the healing was quite cumbersome and twice the Lord had to lay his hands on the eyes of the blind man who was slowly starting to see.. In fact, instead of seeing people he saw "walking trees" (MC 8,24). Now, almost at the gates of the holy city, to heal Bartimaeus the gesture of the laying on of hands is no longer needed, but only faith is necessary.

Thus we understand that Marco he doesn't just want to narrate a usual act of power on the part of Jesus, ma, especially at this time, make it a catechesis on the true faith, hidden between the folds of the text and valid for believers of every generation. Bartimaeus crying out to Jesus, who calls out to him loudly: "Son of David, Jesus, have mercy on me!», while the others told him to shut up, it is the example of the disciple who insistently seeks salvation from Jesus, showing trust in Him. This faith of Bartimaeus forces Jesus to stop, «Jesus stopped and said: «Call him!», and it's so strong, like his voice, that Jesus doesn't need to touch him, but this alone is enough for the miracle to happen: «And Jesus said to him: "We ', your faith has saved you ". Along the journey described in MC 8,22-10,52 Jesus taught his disciples who He is, what awaits him in Jerusalem and what it means to follow him. But those closest to Jesus did not understand this, they sought rather honors and primacies. This blind man who calls Jesus with the messianic title of Son of David and who, when asked, addresses Him with that Aramaic variant, Rabbi my master, preserved only here by Mark and then by John when Magdalene recognizes the Risen Jesus (GV 20, 16), in this way he expresses the desire of every believer to lift his gaze from the ground, to see again, to raise your sight; the view at this point of faith. This is how we can interpret that verb (look up, anablepso) used by Mark to express the will of the blind man: "Rabboni, that I see again!».

Bartimaeus received the gift of sight and of faith he sets out on the path of Jesus, the one that leads to Jerusalem. It becomes the emblem of the disciple who has recognized who Jesus is and is not scandalized if his path leads him to suffering and death at the hands of the Jewish and Roman authorities, because thanks to faith he glimpses the salvific mystery hidden in them.

And finally, a note now recognized by several exegetes. This blind man bears a curious name that we do not find in any list of names from the time of Jesus. A half-Aramaic name (bar) and half Greek: the son of Timaeus. If the Gospel of Mark, as an ancient tradition reports, it was written in Rome, several educated and cultured readers of the time could not help but think of Timaeus, one of Plato's most important dialogues. It is possible that this too, in Marco's intent, is a veiled hint. It is no coincidence that Bartimaeus is called that, like a Greek, disguised as a blind beggar through whom Greek culture seeks contact with Jesus.

We thus discover that it is hidden among the folds of what initially might have appeared as yet another story of a miracle, the testimony of an authentic faith and the sincere search for contact between cultures is hidden. After all, Marco had already accustomed us to the encounter of Christianity with different worlds. Let us think of the demoniac Legion in the land of the Gerasenes (MC 5, 1) and to the Greek-speaking woman who asks Jesus for healing for her daughter (MC 7, 24-30).

Marco's work, as can be seen from the data within the text, such as knowledge of several Latin words, it is traditionally believed to be the Gospel brought into the heart of paganism, Rome, and emanation of Peter's preaching in that city. In the figure of that poor blind man on the side of the road between Jericho and Jerusalem there is perhaps contained the hope of men and women from all over who wish to see and believe in Jesus to follow him.

From the Hermitage, 27 October 2024

 

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