In the evangelical circles in which I was formed, we were taught that, for the most part, we couldn't trust our desires. Desire was largely equated with lust or greed. What we wanted was deemed mostly irrelevant or even assumed to be detrimental. Unless, of course, it was linked directly to the service of God as defined by the church leaders. Unfortunately, this has resulted in many of us who were raised in the church being ill-equipped to identify our desires and honestly reflect on them.
Jesus had no such hangups about desire. In fact, Jesus made a point of asking people about their desires and engaging with people's responses. Jesus believed people's desires were worth expressing and exploring.
In Mark 10 we find two stories, one right after the other, in which Jesus asks: "What do you want me to do for you?" The first story takes place as Jesus and his disciples are on their way to Jerusalem. Jesus has mentioned to his close followers what troubles await him in that city. He plainly states that he is to be put to death but will rise again. It is at this point that James and John approach Jesus and state, "Teacher, we want you to do for us whatever we ask." You have to admire their boldness. Jesus responds with a direct question: "What do you want me to do for you?" It turns out that the two young brothers want to sit on either side of Jesus when he enters his glory, meaning that they want places of privilege and prominence when Jesus establishes his kingdom. They assume this "glory" involves overthrowing the Roman rule in Judea, but Jesus makes it clear that they have misunderstood.
He counters their request with these words: "You don't know what you're asking. Can you drink the cup I drink or receive the baptism I receive?" James and John know that Jesus is referring to some type of suffering, but they are quick to reply with a confident: "We can." Jesus tells them that they will indeed participate in the cup and baptism, but he also lets them know that positions of honour are not his to dole out. The other disciples are understandably angry when they hear of the presumptuous request made by the sons of Zebedee. Jesus calls the disciples together and reminds them about what it means to be great in the kingdom of heaven. "Whoever wants to be great among you will be your servant. Whoever wants to be first among you will be the slave of all, for the Human One didn't come to be served but rather to serve and to give his life to liberate many people." (Common English Bible)
After this, Jesus and his followers pass through Jericho. As they are leaving, a blind man, a beggar called Bartimaeus, begins to shout," "Jesus, Son of David, show me mercy!" People scold him, telling him to be quiet, but he shouts louder, "Jesus, Son of David, show me mercy!" Jesus acknowledges the disruption and stops. He gives an instruction, "Call him forward." People call to the blind man and tell him to get up and approach Jesus. Hearing this, Bartimaeus throws his coat to the side, jumps up, and comes to Jesus. Jesus asks the blind man, "What do you want me to do for you?" Bartimaeus responds: "Teacher, I want to see." Jesus responds, "Go, your faith has healed you." At once, Bartimaeus can see and instead of going on his way, he follows Jesus.
These stories revolve around one question: "What do you want me to do for you? One question, but two different scenarios. First, let's notice some similarities between the two stories.
1. Jesus is recognized as an agent of God.
2. Jesus is believed capable of fulfilling the request.
3. Jesus does not assume to know what people want; he invites them to articulate it.
4. The people answering Jesus' question express a desire for a change in status.
5. Others are angry at both parties for asking something of Jesus.
6. Both follow Jesus after the encounter.
We can also observe some contrasts between the two stories.
1. The first involves Jesus' inner circle (friends), the second involves an outsider (stranger).
2. One request is granted, the other is not.
3. The first results in a correction, the second in a commendation.
4. James and John want to exclude others, Bartimaeus desires not to be excluded (from society and holy places).
5. James and John have their blindness revealed; Bartimaeus has his blindness healed.
6. James and John consider proximity to Jesus, the anointed one, as a gateway to status and power. Bartimaeus equates the presence of Jesus with mercy, healing, and wholeness.
When I read the two stories together, I notice a theme of blindness vs. seeing. When we encounter blindness in the scriptures, it is represented as negative. Blindness disqualifies one from the priesthood and makes animals unfit for sacrifice. God strikes enemies with blindness and people who are blind are seen as weak and helpless. Blindness is also used as a metaphor for wickedness and foolishness. [1]
In the first story, James and John are figuratively blind because they cannot see that their request is inconsistent with the way of Jesus. After their audacious request reveals their blindness, Jesus uses it as an opportunity to explain the nature of greatness in the kingdom of God not just to the two brothers, but to all his students. I think it is important to remember that Jesus is a teacher, and as such, does not expect his students to understand everything right away. We often find him repeating himself or giving the same lesson in different ways. And if we follow the stories of James and John for a few years, we find that they do learn what it means to serve. I almost want to add a scene to this story and give the two brothers a chance to ask a better question, especially after they realize their first one was inappropriate. Instead of "Can we have places of prominence?" perhaps they might have adopted Bartimaeus' plea, "Teacher, we want to see."
The fact that blindness is portrayed as negative in the biblical texts makes several details about Jesus' interaction with Bartimaeus quite interesting. Bartimaeus, the blind beggar, is the featured actor (perhaps even hero?) in the story. He initiates the encounter, most of the action verbs are associated with him, and he speaks as many lines as Jesus does. The naming of a character (as opposed to those who are unnamed) reveals how important they are to the story. Bartimaeus is the only recipient of healing in Mark who is named and he is named twice (Bartimaeus, son - bar in Hebrew - of Timaeus). When Bartimaeus calls Jesus "Son of David" he is invoking a messianic title. Even though he is physically blind, he knows (sees) who is walking past him, and he cries out for divine mercy.
The commendation which Jesus gives to Bartimaeus (your trust has healed you) positions the outcast as a collaborator in his own healing. He places his trust in Jesus (whom he cannot see but whom he recognizes as the messiah) and his trust is justified. Jesus does have mercy on him. Because God is merciful.
I find it interesting how a group of Jesus' closest followers, ones who presume to know him well enough to ask him to grant a request before he even hears what it is, fail to understand the merciful nature of God. They believe that God has no problem including some and excluding others, that access to the presence of God is strictly controlled, that divine proximity has limits, and that there is a hierarchy in the glorious kingdom of God. Bartimaeus, the blind man, has no close relationship with Jesus to leverage. He has no friends in religious or political circles to speak on his behalf. As a beggar, he relies on the kindness and mercy of others. Mercy keeps him alive. And that means Bartimaeus is intimately acquainted with how things work in the kingdom of heaven. He is already a participant.
Blessed are the poor in spirit, those with no hope of social or political advancement, those on the fringes of society, the beggars, the insignificant ones who go unnoticed, those who have no trouble asking for mercy every day of their lives, for they already belong to the kingdom of heaven (Matthew 5:3, my paraphrase).
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[1] Mary Ann L. Beavis, "From the Margin to the Way: A Feminist Reading of the Story of Bartimaeus," Journal of Feminist Studies in Religion (1998): 19-39.
Image: "Bartimaeus" from evangile-et-peinture.org
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