0GOSPEL CHARACTERS-2 (SAINT MARK)

The Healing of the Blind Men in Mark:
A Guide for Our Spiritual Journey

These various reflection on Gospel characters hopes to show the importance of deep personal prayer. In some examples, the absence of this prayer is also insightful.

The Gospel of Mark has a profoundly challenging section about following Jesus to Jerusalem. It begins with the healing of a blind man in 8:22-26. It closes with the healing of the blind Bartimaeus in 10:46-52. These two healings are bookends for a truly insightful description of the Christan vocation.

In between the two healings, there are three sections about the spiritual blindness of the apostles. Each section contains Jesus’ declaration about his upcoming rejection, suffering and death. This is followed by a story illustrating the failure of the apostles to understand. Next, Jesus presents an even deeper teaching of the gospel message.

There are numerous insights about the Christian journey in this extended section of Mark’s Gospel. The experience of the two blind men is especially enlightening for us.

II

In the healing of the first blind man in this sequence, we have something special. It is the only miracle of Jesus that is done in two stages. In the first phase, the blind person says, “I see people looking like trees and walking.” (Mk 8:24) After Jesus lays his hands on him again, he sees with total clarity.

This two-phase healing is a symbol of the apostles gradual understanding of Jesus. While they accepted Jesus as the Messiah, they had real difficulty in grasping the Cross. At the same time, Jesus saw the Cross as the most authentic element of his role as Messiah. This was Mark’s purpose for placing this particular healing at the beginning of this section. The message is quite clear. The apostles just cannot connect the Messiah and the Cross. We, as readers of Mark, and as followers of Christ, share in the dilemma. It takes time, experience and struggle for us to enter into the Mystery of the Crucified Christ. The stages of healing foretell the time of our growing openness to who Jesus really is. Our experience of reality connects with the two-staged healing of the blind man. Like him in his gradual reception of his sight, we all experience a faith that is blurry. The passage to clarity in our faith is often the work of a lifetime.

In the section of Mark after the first healing, we have the absolutely critical question of Jesus: Who do you say that I am? Peter responds, “You are the Messiah.” (Mk8:29) Rather than any special recognition for the right answer, Jesus presents a dramatically unexpected command: “Then he warned them not to tell anyone about him.” (Mk 8:30)

What the apostles would have anticipated as a great moment, turns into chaos. For the first time, Jesus foretells the upcoming disaster of rejection suffering and death. Peter says it does not have to be so. Jesus responds: “Get behind me Satan.” (Mk 8:33)

As if that was not enough, Jesus continues, “Whoever wishes to come after me must deny himself, take up his cross and follow me.” (Mk8:34) As he continued on with similar commands so contrary to the apostles hopes and dreams, they stay there stunned and bewildered. How does this all fit in with the feeding of thousands, the quieting of the storm, walking on the water and so many healings? All of these events supported their dreams of power and prestige, prosperity and privilege.

Eventually, they would understand that the two-stage healing of the blind man had a lot to do with their struggle with Jesus’ question: “Who do you say that I am?” (Mk8:29) Maybe the answer was truly the Messiah but it was a far different Messiah than they were anticipating.

III

In chapters nine and ten of Mark, we have the second and third prediction of the Passion and Death. The same pattern is followed. An event following the forecast that shows the apostles blindness to the message. This is followed by another teaching of Jesus that further identifies the cost of following Jesus.

Finally, we have the second blind man, Bartimaeus. Hearing that Jesus is walking by, he screamed out for help. Jesus asks that he come to him. The text then says, “He threw aside his cloak, sprang up and came to Jesus.” (Mk 10:50) Jjesus healed him and “Immediately, he received his sight and followed him on the way.” (Mk 10:52)

In this simple encounter and healing, Mark gives us a picture of the true disciple of Christ. First of all, there is an awareness of total dependence on Christ revealed in his cry for mercy and help. Then, there is the gesture of throwing aside the cloak. It represented all that he had. When he was begging, he placed it at his feet before him to receive the offerings of the people. In the evening, it was his only protection from the painful cold of the desert night. A final point is this. Bartimaeus, as a true disciple letting go of his possessions, generously walks with Jesus to Jerusalem.

In contrast to Bartimaeus, the apostles have journeyed with Jesus reluctantly and with much confusion and growing fear. They were resisting Jesus’ message of a suffering Messiah. Only after the Resurrection, did they begin to be open to the true implication of Jesus who did walk the road to Jerusalem. This was far removed from their image of Jesus as the provider of personal gain and prosperity.

The journey of the apostles was a gradual opening to the true identity and message of Jesus. It was a slow withdrawal from their blindness and an honest acceptance of Jesus’ teaching of who he really was, a Crucified Savior.

It is the same for us. Only in following the three steps of Bartimaeus will we be delivered from our blindness and be able to truly answer Jesus’ question.

IV

The road to Jerusalem is an essential element of our Christian calling today. One modern way it is expressed is the movement from the false self to the true self. The false self centers on our personal needs even in spiritual matters. The true self puts God at the center. There are numerous Gospel teachings that express this transition. The seed must die to produce fruit. To save our life we need to lose it. The call is to be a servant not one who is served. This is my body which is given for you. Beheld the Lamb of God.

They all have the same message. The road to Jerusalem demands surrender to God, a placing of God at the center, a death to our selfishness and self-absorption.

Our personal journey to Jerusalem will happen only with deep personal prayer. This is our pilgrimage to God where we are totally aware only God can deliver us from the bondage of our self-absorption. Like Bartimaeus, we need to pray, “Jesus, son of David, have pity on me.” (MK10:47)