NL 335: Blind Man and Lazarus - Luke 18:31-19:10
image: Wall paintings from about 1275 in Keldby kirke (Keldby church). (Vanderbilt Divinity Library)
March 21, 2021
Luke 18:31-19:10
Overall connecting thoughts between the Healing of the Blind and Zacchaeus
Luke 2:10- “I am bringing you good news of great joy to all the people” - the oppressed and their oppressors
Fascinating reversal in this story:
The blind man is being oppressed by the crowds who try to silence him (thereby preventing him not only from healing but from making money to survive)
Jesus heals the oppressed - the blind man - which leads to the transformation of the crowds- everyone ends up glorifying God
Zacchaeus can be taken in two ways (more on this below)
Either Zacchaeus is the oppressive tax collector and the crowds are the oppressed in which case, through his invitation to welcome Zacchaeus, Zacchaeus makes his generous proclamation and the crowd is liberated from his corruption oppression. OR
Zacchaeus is also oppressed - he is also marginalized, like the blind man cast outside of Jericho, Zacchaeus is cast outside of the community and forced to climb a tree in order to achieve the same thing the blind ban desired, “to see Jesus”.
It is the crowd who once again play the part of the oppressor rejecting Zacchaeus because of his role as a tax collector in the same way that they rejected the blind man for being a beggar - two ends of the social spectrum - both rejected by “the crowd”. Both times Jesus calls those who are pushed to the outside to himself. In both cases the community - judgemental and oppressing (or oppressed) benefits
In the end- there are layers of complexity here, but it is clear that God’s good news of great joy is for the poorest and the richest, the “in-crowd” and the marginalized, the oppressed and the oppressor.
Ecclesiastes 4:1 - “When I next observed all the oppressions that take place under the sun, I saw the tears of the oppressed—and they have no one to comfort them. Their oppressors wield power—but they have no one to comfort them.” NRSV
Luke 18:31-42 - Final Passion Prediction and the Healing of the Blind Man on the Jericho Road
Initial Thoughts
Final Passion prediction found in Matthew 20:17-19 and Mark 10:32-34
Excellent lecture by Grace Imathiu on the Mark version of this story at the 2013 Festival of Homiletics, she used this text as an example of interactive preaching and preaching prep- you can probably find the audio online- we’ll include some thoughts below
Bookend of healing- give “sight” to the blind- should be tied to Mark 8:22-26 the healing at Bethsaida
Bible Study
Final Passion Prediction
On the road to Jerusalem, those following were both amazed and afraid. Then he takes 12 aside and again predicts his death and Resurrection, which will culminate in a clash with chief priests in Jerusalem.
Rolf Jacobsen: What if we stopped calling this the prediction, and instead called it an announcement, or a mission statement.
In other words, Jesus’ very mission is understood to be one of sacrifice and service. From the start, It is not about triumphalism.
Focus on his death and suffering (6 statements) more than his resurrection (1 statement) addresses the scandal of Jesus Crucifixion and the crisis of faith his caused to early Christians
“Whole theologies were built around denials of his death: Simon of Cyrene was mistakenly crucified instead of Jesus; the vinegar offered to Jesus contained a drug and he only appeared to be dead; and so the stories went. Modern denials take the form of huge Easter services without acknowledgment of Good Friday.” Craddock, F. B. (1990). Luke (p. 216). Louisville, KY: John Knox Press.
The dual combination of the disciples not understanding nad it being hidden from them echoes back to Pharaoh’s response to the plagues - first he hardens his heart and then God hardens his heart. Throughout scripture there is a tension between divine purpose and human agency.
Healing the Blind Man
Similar stories (Blind Bartimaeus) are found in Matthew 20:29-34 and Mark 10:46-52
Call back to Jesus’ sermon in Nazareth- “to bring sight to the blind”. The irony here is that the physically blind can see (that Jesus is the Messiah) what the Spiritually blind (disciples and crowd) cannot
Peter doesn’t see what it means for Jesus to be the Messiah,
Peter James and John don’t see the importance of the Transfiguration and want to stay on the mountain,
they do not see that to be greatest is to be least,
they do not see the importance of the little children and
they don’t see that we need to be served
Jericho - a pit stop on Jesus’ preaching tour.
While some have connected this story with the Good Samaritan, that parable happened on the Jericho road (the road from Jerusalem to Jericho), this story happens outside of Jericho on the Eastern edge, not the Western edge
The focus is not Jericho - oldest city in the world, city where the Israelites entered the promised land, city of Joshua, city of Rahab, city of Herod’s winter palace, city where the Romans were very present - despite all of the political, historical and theological high points of Jericho, in the end what isn’t what matters
What matters? A blind man on the side of the road
Bartimaeus
Marginalized of the marginalized - blind (strike 1), beggar (strike 2)
“Son of David” - Political declaration - dangerous declaration - heralds Jesus as the Messiah and heir to the throne of David
He sees what the other cannot - like the demons he knows that God has arrived and will act
By virtue of being the Son of David- Jesus should care for blind people - for the least of these
They urge him to be quiet
What he is saying is dangerous & seditious - “be quiet or we will all get killed”
The blind man is not worthy to call out to Jesus (like the children)
Similar to the mainline churches who urged King to tone down his rhetoric
A call ahead to the end of the following chapter when Jesus enters Jerusalem and the Pharisees command Jesus to silence the crowds
Discontent
He is not willing to remain by the side of the road
He is unwilling to accept the situation and demands that God act
He approaches Jesus naked- all pretensions and clothing removed- literally bared before God
Once healed- he follows Jesus
He has been transformed not just from blind to sight, but from a “road sitter to a Jesus follower”
HIs transformation leads to the transformation of others who witness him as an active participant in his salvation
He has courage to leave Jericho
Thoughts and Questions
What is the place for ambition in the Church? Can ambition be pointed in the right direction? Is mediocrity a recipe for disaster?
When new people come into our church, are we honest about what they’re getting into? If the church is simply a place to come and feel good, meet friends, and be encouraged for the rest of the week, then there is really no need for a warning (and no need for a church). Is the church doing anything that would get us crucified? Is the church taking any chances? Is there a prophetic voice, a move for justice?
If Jesus’ prediction of his death and resurrection isn’t a prediction, but instead a mission statement. What does that mean?
He’s redefining messiah.
He’s redefining power, greatness, and honor.
He’s redefining God, and God’s mission in the world.
What are our spiritual blind spots? Where do we need to have our sight restored?
How often do we overlook the important moments of life in favor of what we think should be important? eg: The brief encounter before church, The person we bump into at the grocery store, the gas station clerk on the way to church. Life happens in the “pit stops” and sometimes the most inconvenient interruption can be transformative and life changing.
Are we willing to leave Jericho? The relative safety and security of the status quo for the unknown trials, betrayal, persecutions and agony of Jerusalem? Jericho is bad (but at least it is known), Jericho is bad but it gives us a paycheck at the end of each month.
Sometimes it is very difficult to leave a known bad situation for an unknown calling
Are we willing to sp
Luke 19:1-10 Zacchaeus
Initial Thoughts
Who was the “wee little man”?
As translated, it is unclear who the “he” is. Greek is also unclear who the “he” is referring to in “because he was short.” Jesus could not be seen through the crowd.
Probably not a significant theological debate - but maybe it is. Why do we assumed that Jesus is tall, dark, and handsome? Because we like our heroes to look like Vigo Mortenson, not Danny Devito.
Bible Study
Literary Context
The previous two stories Jesus told were about an unjust judge, a Pharisee and a tax collector. Then on his journey he talks encounters children, a rich ruler, and a blind beggar on the way to Jericho.
Now in Jericho, he encounters Zacchaeus, a rich tax collector.
The unjust judge and rich man were just made into examples about how to not deal with money.
The Pharisee, children, and blind beggar were all examples of humility and faith.
Traditional Reading: (Read Carol Howard Merritt or Alyce Mckenzie)
Rich Tax Collector Zacchaeus is seen by Jesus, who invites himself over to dinner.
Crowd shocked that Jesus would associate with such a terrible person.
In response to Jesus’ remarkable kindness, even calling him by name, Zach responds by promising to give half his wealth and to pay back all that he had gotten dishonestly.
Jesus responds to Zach’s change of heart by promising him a place in the Kingdom.
This reading is supported by NRSV including word “will,” as in: “I will give to the poor; and if I have defrauded anyone of anything, I will pay back four times as much.” (NRSV, Luke 19:8, emphasis added)
Zacchaeus
“A chief tax collector” Patronage system means that Zacchaeus was in charge of other tax collectors, who each paid to him.
Eager to see Jesus. Why?
His name means “pure.” Again, maybe not significant, but given some more grappling with this story, perhaps it is.
Climbing a tree is not a ‘dignified’ thing to do (Like father running after his son)
“All who saw it began grumbling.” In ch 15, the Pharisees and scribes “were grumbling” when they saw Jesus eating with sinners and tax collectors. Now all of them are grumbling.
“Zacchaeus stood there and said…”
“Those who defend themselves stand; those who repent kneel. Zacchaeus’s words are not future, but present tense in Greek. Zacheus is not laying out a plan for future action, but is presenting his customary practices of generosity. Jesus vindicates Zacchaeus and rejects the grumbling accusation that Zacchaeus is a sinner.” (notes from The Wesley Study Bible, p. 1273)
Jesus’ invitation
Invites himself to Zacchaeus’s house
Invitations to dinner were a power play
Invite others to dinner so that you may gain from them. Would only invite someone to dinner who was higher on the social ladder, to elevate oneself.
Jesus turns this system around by inviting himself over.
End of the story, Jesus says he came to “seek the lost.” In Zacchaeus’s case, the lost-ness was spiritual.
Crowd’s response
Zacchaeus not popular
Tax collectors - gaining personal wealth from cheating their neighbors.
Jesus makes a habit of eating with the wrong people.
Who is he still inviting to the table?
Who do we grumble over when they respond to Jesus’ call?
Zacchaeus's response
Prevenient Grace
Jesus’ invitation comes before Zaccheaus made any offer, or did anything at all
“Happy to welcome Jesus.”
Zacchaeus is probably not the most popular guy. Didn’t have a lot of other invitations.
Are we always as happy to welcome Jesus when called?
Gives back his money, and any amount “if I cheated anybody.”
Redemption comes after Jesus’ invitation to community.
Act of kindness inspires justice
Tax Collector: Evil or Righteous?
“While nothing of the private life of Zacchaeus is revealed in the story, this much we know on principle: no one can be privately righteous while participating in and profiting from a program that robs and crushes other persons.” (Interpretation: Luke, 219)
Zacchaeus has good qualities, but as long as he participates in an unjust system that robs others, he cannot be considered righteous.
The transformation Zaccheaus experiences is not an effort to “buy back his salvation.” Rather, it is evidence of the radical power of grace.
The transformation Zaccheaus experiences is evidence of “fruit,” teaching us that following Jesus has a practical implication for the way we live our life.
“His salvation, therefore, has personal, domestic, social, and economic dimensions… Luke would object to confining the word [saved] to a condition of the soul. The whole of life is affected by Jesus’ ministry, a foretaste of the complete reign of God.” (Interpretation: Luke, 220)
New Interpreter's Bible Commentary
sides with Craddock arguing that Zacchaeus is repenting in v.8b
Acknowledges that the Greek is present tense and there is no indication of repentance other than v. 8b:
“Zacchaeus is not protesting his customary action to the disbelieving crowd. Instead he is freely declaring his resolve to make amends for his past wrongs as a result of the honor Jesus has bestowed on him.” (New Interpreter's Bible Commentary, vol. 9, p.358)
Tense of the verb in verse 8 - “I give to the poor...I pay pack…” instead of “I will give to the poor….I will pay back”
No longer a story of repentance and salvation but of perception and how God sees us compared to how the “crowd” sees us
Read in the context of the story AND Jesus’ response - there is no repentance/ response, simply justification and acknowledgement.
What about saving the lost?
Zacchaeus was “lost” to the community as much as an unclean leper or the hemorrhaging woman
Zacchaeus was so vilified by the crowds he was not able to see Jesus- he was socially (not ritually) unclean
Thoughts and Questions
If this is not a story about Zacchaeus’s conversion and repentance, than what is it about? Perhaps it is about our tendency to jump quickly to judgement. Often the gospel states “tax collectors and sinners,” it is easy to lump them into one statement, but simply being a tax collector does not, apparently, make one a sinner. How quickly are crowds today ready to judge someone a sinner. At whom do we still grumble?
Remember John the Baptist’s teaching: “Even tax collectors came to be baptized, and they asked him, ‘Teacher, what should we do?’ He said to them, ‘Collect no more than the amount prescribed for you.’” (Luke 3:13)
After two examples of rich and powerful men who didn’t get it, we have an exchange with one who does. Zacchaeus is rich and a tax collector AND a child of Abraham. Jesus was not anti-wealth. In fact, he came to the rich man’s house so that he could be a part of his hospitality. It is safe to say however, that Jesus is anti-greed, anti-unfair business practices, and anti-taking-advantage-of-the-poor.
Opening music: Misirlou, One Man 90 Instruments by Joe Penna/MysteryGuitarMan at MIM
Closing Song by Bryan Odeen