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The Blind Bartimaeus

The story, as highlighted in the diagram, the section concludes the journey to Jerusalem (Mk 8.27 to 10.52), which is a summary of the main features.

In terms of spatial this section of the Gospel [14] unfolds across the expression "along the way", which marks a great inclusion between 8.27 and 10.52 to indicate the path that Jesus goes to Jerusalem proceeding, to the amazement and wonder of his followers, ahead of all (10:32) [15] . We could call it "section of the street."

Thematically is dedicated primarily to education of the disciples to the issue of following [16] . In this perspective, the term "way" in addition to its spatial meaning, must be read as the way of discipleship, of following Jesus

As note 8.27 to 10.52 are characteristic of the three announcements of the passion-death-resurrection of Jesus (8.31 to 9.1, from 9.30 to 50, from 10.32 to 45), the last of which (from 10.32 to 45) immediately precedes the healing of Bartimaeus. The three ads show a similar development:

1. Jesus' announcement of his passion-death-resurrection (8.31, 9.30 to 31, from 10.32 to 34)
2. negative reaction of the disciples (8, 32, 9.32 to 34, 10, 35-37)
3. teaching of Jesus (8.33 to 9.1, 9, 35-50, 10.38 to 45)

This regular repetition of three elements, prediction- misunderstanding -teaching, is the element that structures the entire section. The three tracks are in turn followed by other material. The structure of the section looks like this:

8.27 to 30 Jesus part, to the villages around Caesarea Philippi. Peter acknowledges Jesus' Messiahship: center of the Gospel of Mark.

follow three distinct sub-sections:

1.

• First announcement of the passion and resurrection to his disciples: 8.31
• Misunderstanding of Peter and the disciples, from 8.32 to 33
• Teaching of Jesus on follow the crowd and the disciples, from 8.34 to 9.1
• Trasfigurazione davanti a Pietro, Giacomo e Giovanni: 9,2-13
• Guarigione di un indemoniato e insegnamento ai discepoli: 9,14-27.28-29 2.

2.

• Secondo annuncio della passione e risurrezione ai discepoli: 9,30-31
• Incomprensione dei discepoli: 9,32-34
• Insegnamento di Gesù ai Dodici: 9,35-50
• Insegnamento sul matrimonio e divorzio in pubblico. 10,1-12
• Other lessons to his disciples, from 10.13 to 16 (childcare)
• The passage of the call of the rich that is "Poverty and the following: 10.17-31 3.

3.

• third announcement of the passion and resurrection to the Twelve 10,32.33-34
• Misunderstanding of the two sons of Zebedee :10,35-40
• of Teaching Jesus to the Twelve, from 10.41 to 45
• and Healing of Bartimaeus following: 10.46-52

As we did for the first part of the Gospel, let us enter the story and grasp of development.

The event is of Caesarea, we said, the climax of the first part of the Christological gospel. The confession of Peter, "You are the Christ" (8.27 to 30), is a response and the dissolution of a long voltage accumulated in the first part basically crossed with a question: "Who is Jesus?" [17] .

clear now, in the section of road to Jerusalem, a parenthetical character that is widely recognized by scholars: the disciples recognized the Messiahship of Jesus, now is to follow! But be careful, because the issue is still present and strong Christological, that is, interest in the person of Jesus is apparent, a new aspect of Jesus' disciples are to understand that now and that is, the necessity of his passion and resurrection. The event of Caesarea is fundamental, necessary but not sufficient to understand who Jesus is! In fact, he responds to the proclamation of faith of Peter with the ban on talking about him to anyone. What is still lacking full understanding of Jesus? The answer is gathered immediately: You need passion and resurrection the Son of Man (8:31 ff) [18] .

The parenthetical nature of the section, ie, the concentration on the theme of discipleship, therefore, is always connected with and dependent upon Christology, which is the main concern of the gospel! E 'in this web of kerygma (Who is Jesus?) And exhortation (as follows?) That we must frame the healing of Bartimaeus who, lest we forget, is placed at the end of section .

A closeup on the three announcements of Jesus in their dynamic ad- misunderstanding -teaching will lead us to the meaning healing and the entire section. Jesus three times announces the passion-death-resurrection of the Son of Man (8.31-32a 9.31; 10:33-34). Announcement follows each time the misunderstanding 'of the disciples-Twelve (8.32 b-33, 9.32 to 34, 10, 35-37), lack of understanding that is more like ignorance of the Messiahship of Jesus (chapters 1 -8!), but as "an inability to understand the needs of his passion and resurrection" [19] and this lack of understanding manifests itself in a wrong attitude of the disciples, Jesus rebukes Peter (8.32 b), the disciples argue on who is the largest (9.34), the sons of Zebedee ask Jesus di sedere a destra e sinistra di Gesù nel Regno (10,37). Tale incomprensione provoca un intervento di Gesù (8,33-9,1; 9, 35-50; 10,38-45) con il quale invita i discepoli alla sequela col rinnegare se stesso (8,34), farsi ultimo (9,33-37), servo (10,43).

In tale contesto di 'cecità' nel comprendere questo nuovo elemento del Messia, che si esprime in una sequela sbagliata, seguito dalle esortazioni alla sequela non secondo una logica umana, anzi alla conclusione di tale contesto si colloca la guarigione del cieco Bartimeo, che una volta guarito " lo seguiva lungo la via " (10,52b). Emerge chiaramente in tale contesto una valenza simbolica della guarigione, quasi universalmente riconosciuta [20] . Così dice V. Fusco: " L'episodio diventa un segno di speranza: la cecità dell'uomo potrà essere vinta, la sequela di Gesù nella via della croce sembra impossibile, ma potrà realizzarsi per un miracolo della potenza di Dio " [21] .

Marco allora non racconta un semplice brano di guarigione. Bartimeo, che con la sua fede ottiene la guarigione e segue Gesù, può essere visto come il discepolo che ha ottenuto da Gesù la guarigione dalla incapacità di riconoscere and follow Jesus in the truth and completeness of his person [22] . This justifies and explains in details that song so much they discuss [23] , namely the presence of common elements in the story with the stories call : the special care which has been described Bartimaeus, the detail of the proceeds of the covering the following statement that expressed an imperfect verb, as well as the fact that the miracle is stronger focus on the faith of Bartimaeus, rather than healing yeah.

If the inclusion of the passage in its context has led us to a better understanding of the same track, it is also true that the same song illuminates the section. Following Jesus does not emerge primarily as a human difficulty, inability existential or as a mere human effort, though necessary, but primarily as a Christological difficulties such as difficulty in accepting the mystery of suffering before the resurrection, the difficulties can be overcome by divine intervention and that will make it possible to follow. The follow Jesus, without losing any of his seriousness of radical commitment required to man, is essentially a gift, grace comes from the encounter with Christ and can only be achieved in a continuous communion with him [24] .

In this way, the track lights and preserves the entire section from a moralistic reading: "Redeem the risk of a moralistic reading, is no longer a series of imperatives entrusted to the good will of man. Jesus is not only the Master who said some great things and I personally had the courage to live them, but failed to be followed by others. The following is a gift, not a purely moral journey, pursued by a man with his forces, or open a few more qualified . It 's a journey of Easter, sacramental, in which the uncertain steps of man are supported by the power of God: a journey not only in the footsteps of Jesus, ma insieme a Gesù" [25] .

Sulla base di queste considerazione non ci sembra esagerato affermare che il brano è in qualche modo una sintesi dell'intera sezione dedicata prevalentemente all'istruzione sulla sequela . Ciò è confermato anche da altri contatti con alcuni brani della sezione. Con il racconto del ricco (Mc 10,17ss) notiamo come elementi di somiglianza che l'inizio della pericope di Bartimeo ripete l'inizio della pericope dell'uomo ricco: "Mentre usciva per mettersi in viaggio" (10,17); "E mentre usciva da Gerico..." (10,46); notiamo, poi, che entrambi i personaggi manifestano fretta di incontrare Gesù: l'uomo ricco "corre incontro a Gesù" (10,17), Bartimeo "balza in piedi" (10,50). I due racconti si collegano anche per alcuni elementi di contrasto: Bartimeo che lancia via il proprio mantello e dopo la guarigione rimane con Gesù, sembra prendere il posto del ricco che "se ne andò afflitto perch? aveva molti beni (10,22). Il brano presenta dei richiami anche con l'episodio dei due figli di Zebedeo e precisamente con la domanda di Gesù, identica in entrambi i racconti: "Cosa volete che io faccia per voi (10,36); "Cosa vuoi che io faccia per te" (10,51). A questa domanda si oppone, però, la diversità della richiesta: i due Figli di Zebedeo chiedono di sedere nella gloria di Gesù, uno alla sua destra e uno alla sua sinistra (10,37); il cieco, non più seduto, chiede la vista per seguire (10,52-52) [26] .

[14] Per i particolari: K. STOCK, Il cammino di Gesù verso Gerusalemme: Mc 8,27-10,52 (Roma 1993); V. FUSCO, "Marco", 892; ID., Parola e Regno 129-131.

[15] La parola "via", "cammino" compare in questa sezione sette delle sedici ricorrenze in Marco.

[16] Nella sezione (8,27-10,42) the term "disciples" is 13 times, 10 in the previous one (6.6 b-8, 26) and 4 in the following (from 11.1 to 13.37).

[17] Cf : "What is all this?" (1.27), "Why? Man speak thus?" (2.7), "Who is this man?" (4.41), "From where do these things, and what is this wisdom that has been given, and so great miracles that occur through his hands?" (6.2).

[18] Marco In the cry of the centurion at the cross is a true confession of faith that finally marks the revelation of the identity of Jesus, remained inaccessible during the earthly ministry (15.59).

[19] V. FUSCO, Word and United 130.

[20] VK Robbins, "The Healing of Blind Bartimaeus (10:46-52) in the Marcan Theology," JBL 92 (1973) 236-243; ES JOHNSON, Mark 10.46-52: Blind Bartimaeus, "CBQ 40 (1978) 198-204; V. FUSCO, "A tale of miracle: the healing of blind Bartimaeus: Mk 10:46-52 par.", In Various Authors, Logos. Bible studies, M LACONI and collaborators, the Synoptic Gospels and Acts of the Apostles (Logos Bible Studies Course 5) (Torino 1994) 215; ID. "Prospect Easter, transparency and symbolism in the Gospel narrative, liturgical Magazine 67 (1980) 610-611; J. Kilgallen, A Brief Commentary on the Gospel of Mark (New York / Mahwah 1989) 201-202; K. STOCK, "Jesus is the Christ," 244; J. Gnilka, Marco (Comments and Bible studies; Assisi 1987) 584, P. LAMARCHE, Evangile de Marc (Paris 1996) 262. More moderate: V. TAYLOR, Mark. Messianic Biblical Commentary (Assisi 1977) 523; R. CFSP, the Gospel of Mark (cTnT II, \u200b\u200b1.2; Brescia 1980.1982) 267-268. Opposite: RH Gundry, Mark: a Commentary on His Apology for the Cross (Grand Rapids 1993) 595.

[21] V. FUSCO, "A story of miracle," 215.

[22] Ben seen SCHWEIZER: "History was made at this point and narrated by Mark according to the following and, in the last words, as a picture of the following: E. SCHWEIZER, The Gospel according to Mark (Brescia 1999) 182.

[23] cf. Note 1.

[24] Ben seen by HJ Eckstein, "Markus from 10.46 to 52 Schüsseltext als des Markusevangelium", ZNW 87 (1996) 50: "Die Erkenntnis Christi ergibt sich nicht erst aus der Nachfolge, sondern sie ist vielmehr deren Voraussetzung"; (il riconoscimento di Cristo non segue la sequela, piuttosto essa è una conseguenza) [traduzione propria]. Dinamica che nella nostra pastorale, catechesi...non dobbiamo dimenticare: l'imperativo morale è subordinato all'indicativo salvifico!

[25] V. FUSCO, "Il discepolo", 425.

[26] Altri contatti, li possiamo vedere con il seguito della narrazione. L'arrivo e l'uscita da Gerico sono seguiti dall'avvicinamento (11,1-10) e dall'ingresso a Gerusalemme (11,11) che danno inizio a una nuova sezione del vangelo, quella dell'attività di Gesù a Gerusalemme (11-13). Come contatti tra la pericope di Bartimeo e quella dalla cavalcata di Gesù tra le ovazioni della folla (11,1-10) riveliamo: la successione geografica delle indicazioni spaziali: Gerico (10,46), Betfage e Betania presso il Monte degli Ulivi, Gerusalemme (11,1); la corrispondenza del "grido" di Bartimeo (10,47.48) e della folla (11,9) e l'analogia tra la proclamazione di Gesù "Figlio di Davide" (10,47.48) e quella dell'avvento del "regno del nostro padre Davide" (11,10); la menzione dei "mantelli", che Bartimeo getta per andare da Gesù (10,50), i discepoli pongono sull'asinello (11,7) e la folla stende sulla strada (11,8). Questi elementi di contatto mostrano che il nostro brano funziona anche da transizione alla sezione seguente. Non manca chi considera 10,46-52 inizio della nuova sezione (10,46-13,37): cf. J. GNILKA, Marco 580.