If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead

 

 "There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day.  But there was a certain beggar named Lazarus, full of sores, who was laid at his gate, desiring to be fed with the crumbs which fell from the rich man's table.  Moreover the dogs came and licked his sores.  So it was that the beggar died, and was carried by the angels to Abraham's bosom.  

 

"The rich man also died and was buried.  And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.  Then he cried and said, 'Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.'  But Abraham said, 'Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented.  And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.'  

 

"Then he said, 'I beg you therefore, father, that you would send him to my father's house, for I have five brothers, that he may testify to them, lest they also come to this place of torment.'  Abraham said to him, 'They have Moses and the prophets; let them hear them.'  And he said, 'No, father Abraham; but if one goes to them from the dead, they will repent.'  But he said to him, 'If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.'"

 

- Luke 16:19–31 

 

On Saturday, we read that Jesus taught, "He who is faithful in what is least is faithful also in much; and he who is unjust in what is least is unjust also in much.  Therefore if you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?  And if you have not been faithful in what is another man's, who will give you what is your own?  No servant can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other.  You cannot serve God and mammon."  Now the Pharisees, who were lovers of money, also heard all these things, and they derided Him.  And He said to them, "You are those who justify yourselves before men, but God knows your hearts.  For what is highly esteemed among men is an abomination in the sight of God.  The law and the prophets were until John.  Since that time the kingdom of God has been preached, and everyone is pressing into it.  And it is easier for heaven and earth to pass away than for one tittle of the law to fail.  Whoever divorces his wife and marries another commits adultery; and whoever marries her who is divorced from her husband commits adultery." 

 "There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day.  But there was a certain beggar named Lazarus, full of sores, who was laid at his gate, desiring to be fed with the crumbs which fell from the rich man's table.  Moreover the dogs came and licked his sores.  So it was that the beggar died, and was carried by the angels to Abraham's bosom."  Abraham's bosom means heaven, my study Bible tells us.  It notes that Abraham is mentioned among all the righteous because, in stark contrast to the rich man, Abraham showed hospitality to strangers (Genesis 18:1-8).   Jesus tells us that the rich man . . . was buried.  In patristic literature this image is seen as illustrating the state of his merciless soul, buried by the pleasures of the flesh.  My study Bible cites St. John Chrysostom as teaching that this man was already buried in life by "couches, rugs, furnishings, sweet oils, perfumes, large quantities of wine, varieties of food, and flatterers."  That the rich man remains unnamed indicates that he is ultimately forgotten, my study Bible says (see Psalm 9:6).  

"The rich man also died and was buried.  And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.  Then he cried and said, 'Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.'  But Abraham said, 'Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented.  And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.' "  This rich man's appeal to Abraham as a spiritual father is not rejected, my study Bible notes, Rather, it says, Abraham accepts this role.  He calls the rich man son and shows himself to be compassionate even towards the most wretched of people.  The great gulf isn't a geographical divide, but rather it's the complete separation between virtue and wickedness, a separation that cannot be overcome after death.  Also, my study Bible asks us to note that torments have not changed the rich man's heart, as he still sees Lazarus as a servant who exists for the sake of his own comfort.  Moreover, Christ's account in this story is a revelation of the communion of the saints, for here a man who is not even a believer calls out from Hades and speaks with Saint Abraham.

 

 "Then he said, 'I beg you therefore, father, that you would send him to my father's house, for I have five brothers, that he may testify to them, lest they also come to this place of torment.'  Abraham said to him, 'They have Moses and the prophets; let them hear them.'  And he said, 'No, father Abraham; but if one goes to them from the dead, they will repent.'  But he said to him, 'If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.'"   My study Bible comments that some patristic sources see this parable being set after the final judgment, citing the punishment and reward received by the two men respectively.  But others see the parable as being set at a time after death, but before the second coming of Christ.  This is evidenced by the man interceding on behalf of his brothers who are still living.  The torment the rich man experiences would be then only a foretaste of his final state.  From that perspective, we learn that the souls of the departed have awareness of and concern for the state of those still alive on earth (see Luke 9:30-31; Matthew 2:18; 2 Maccabees 15:12-16).  However, my study Bible notes also that the intercessions of a wicked man are heard, but avail nothing (contrast James 5:16).  

Clearly, in the context of all of our recent readings, Jesus is telling this parable -- particularly to the Pharisees, whom we were told in Saturday's reading were "lovers of money" -- to illustrate that what we share of our worldly goods with the poor becomes treasure in the heavens (Luke 12:33), or more particularly it allows us to "make friends" for ourselves who "may receive us into an everlasting home" (see Friday's reading).  But the communication between the parties involved, especially after they have passed from life in our world, is really what is intriguing me today.  Christ illustrates His point about the importance of life beyond this world -- and how much we take it into consideration -- by making it clear that life doesn't end when we think it does, but we go on in another state, and what we do or do not do in this world has something to do with where we wind up, and what that life will be like for us.  In a very secular-oriented world, we're not conditioned to think about that very much.  Once upon a time, it was common practice to consider the end of our lives, that we will all pass from this world.  But a modern mindset does not want to admit of disability, deterioration, infirmity, or death, as if we can find ways to avert these things.   But Jesus' repeated emphasis on charity emphasizes the importance of what our lives will be after we pass from our worldly lives.  Perhaps all of us would be better off if this were the message we take to heart, and begin to consider that life isn't simply over when we pass from this world, but rather continues with new circumstances and under new conditions, which depend upon how we've lived our lives as well.   Christ's emphasis on compassion here stresses that those of us who fail to practice compassion will not be able to realize or receive God's compassion extended to us -- another way to understand the practice of mercy.  "For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment" (James 2:13).  Perhaps Christ's repeated stress on charity can also be understood in terms of the practice of forgiveness.  As we've discussed in the past couple of readings and commentary, Jesus' teachings on forgiveness are linked to debt, as in the Lord's Prayer, in which we consider forgiveness as a kind of wiping away a debt, considering it paid.  He teaches us to pray, "And forgive us our debts, as we forgive our debtors" and after giving the prayer, adds, "For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses" (see Matthew 6:12-15).  The communion of saints shown in the communication after the rich man's death gives us a sense also of that life that continues under new conditions and circumstances, a sense in which the rich man's place is diminished so that he is now one of less importance and very limited agency, and in which Lazarus has become of higher stature.  This is a picture of the weight or substance that Christ has pronounced on both of them, how God sees these two people, also a consequence of their lives.  The final pronouncement of Abraham is very important, because what that does is give us a type of end to mercy, an understanding that it is, in some sense, limited, for God has exhausted the efforts possible to reach the unrepentant:  "If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead."  At some point, a closed mind creates that limit, in which one is no longer reachable, and this we must also take to heart.  It's interesting that the rich man at least pleads for his brothers, teaching us that he does care for someone.  But it emphasizes Christ's point about the practice of mercy:  "For if you love those who love you, what reward have you? Do not even the tax collectors do the same?" (Matthew 5:46).  Even the rich man's concern for the brothers of his earthly father's house doesn't weigh much in the outcome of his life in this place of his torment.   Let us weigh these matters carefully, and consider how our orientation to our own lives and what we count as important play out according to these teachings.  

 

 

Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented

 

 "There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day.  But there was a certain beggar named Lazarus, full of sores, who was laid at his gate, desiring to be fed with the crumbs which fell from the rich man's table.  Moreover the dogs came and licked his sores.  So it was that the beggar died, and was carried by the angels to Abraham's bosom.  The rich man also died and was buried.  And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.  

"Then he cried and said, 'Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.'  But Abraham said, 'Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented.  And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.' 

"Then he said, 'I beg you therefore, father, that you would send him to my father's house, for I have five brothers, that he may testify to them, lest they also come to this place of torment.'  Abraham said to him, 'They have Moses and the prophets; let them hear them.'  And he said, 'No, father Abraham; but if one goes to them from the dead, they will repent.'  But he said to him, 'If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.'"

 

- Luke 16:19–31 

 

On Saturday, we read that Jesus taught to the Pharisees with whom He sat at table:  "He who is faithful in what is least is faithful also in much; and he who is unjust in what is least is unjust also in much.  Therefore if you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?  And if you have not been faithful in what is another man's, who will give you what is your own?  No servant can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other.  You cannot serve God and mammon."  Now the Pharisees, who were lovers of money, heard all these things, and they derided Him.  And He said to them, "You are those who justify yourselves before men, but God knows your hearts.  For what is highly esteemed among men is an abomination in the sight of God.  The law and the prophets were until John.  Since that time the kingdom of God has been preached, and everyone is pressing into it.  And it is easier for heaven and earth to pass away than for one tittle of the law to fail.  Whoever divorces his wife and marries another commits adultery; and whoever marries her who is divorced from her husband commits adultery." 

 

  "There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day.  But there was a certain beggar named Lazarus, full of sores, who was laid at his gate, desiring to be fed with the crumbs which fell from the rich man's table.  Moreover the dogs came and licked his sores.  So it was that the beggar died, and was carried by the angels to Abraham's bosom.  The rich man also died and was buried.  And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom."   Abraham's bosom, my study bible explains, means heaven.  Abraham is mentioned among all the righteous as, by stark contrast to the rich man, Abraham is the one who showed hospitality to strangers (Genesis 18:1-8).  That the rich man . . . was buried is seen in patristic tradition as illustrating the state of his merciless soul, as he was buried by the pleasures of the flesh, as my study bible puts it.  St. John Chrysostom comments that this rich man was already buried in life by "couches, rugs, furnishings, sweet oils, perfumes, large quantities of wine, varieties of food, and flatterers."  That he remains unnamed indicates that he is ultimately forgotten (see Psalm 9:6).  

"Then he cried and said, 'Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.'  But Abraham said, 'Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented.  And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.'"  My study bible points out that the rich man's appeal to Abraham as a spiritual father is not rejected.  Rather, Abraham accepts this role, and calls the rich man son -- showing himself to be compassionate towards this most wretched of human beings.   Moreover, the great gulf, we are to understand, is not a geographical divide, but rather it is the complete separation between virtue and wickedness.  This is a separation that is not overcome after death.  We must also note that torments haven't changed this rich man's heart.  He still sees Lazarus as a servant who exists for the sake of his personal comfort.  Additionally, my study bible asks us to note that Christ's story reveals the communion of the saints.  A man, who is not even a believer, calls out from Hades and converses with St. Abraham!

"Then he said, 'I beg you therefore, father, that you would send him to my father's house, for I have five brothers, that he may testify to them, lest they also come to this place of torment.'  Abraham said to him, 'They have Moses and the prophets; let them hear them.'  And he said, 'No, father Abraham; but if one goes to them from the dead, they will repent.'  But he said to him, 'If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.'"  My study bible teaches that some Fathers see this parable being set after the final judgment, citing for reference the punishment and reward being received by the two men respectively.  But others see this parable set at a time after death, but before the second coming of Christ -- evidenced by this rich man interceding on behalf of his brothers who are still living.  The torment that he is experiencing here is therefore a foretaste of his final state.  In this perspective, we're taught by Jesus that the souls of the departed are aware and concerned for the state of those who are still alive on earth (see 9:30-31; Matthew 2:18; 2 Maccabees 15:12-16).  Also let us note that the parable teaches that the intercession of a wicked person are heard, although they do not avail anything, especially in light of a contradictory truth (contrast to the prayers of the righteous in James 5:16).  

Let us consider the topsy-turvy nature of the outcome in life, and in "afterlife," for this rich man and for Lazarus.  Interestingly, the story is not told from the perspective of Lazarus but rather from the rich man's perspective, so that we might more clearly understand his suffering and the surprise nature of his "upending" through the justice that prevails in the afterlife.  Clearly, it is addressed to the Pharisees, and we have already been told by way of introduction (in yesterday's reading) that the Pharisees were lovers of money.  One thing Jesus is obviously trying to do is to contrast their love of material goods with something a little less tangible; that is, with the goods of the kingdom, which is righteousness.  Righteousness would particularly include behavior that stems from mercy, acts of compassion, a right-relatedness that begins with the consideration of the two great commandments (Matthew 22:36-40), which first teach love of God, and link this to love of neighbor.  Today's parable is rare, in that it gives us a glimpse into life after life in this world, and also the perspective of the rich man.  One thing we can read into this story is the sure warning regarding just how many "chances" we have to grasp at the spiritual truth of Christ's teachings.   Abraham starkly tells the rich man, "If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead."  And we the present readers of the Gospel, and those who first heard the Gospel, know the name of Lazarus as one who did rise from the dead -- as well as Christ Himself.  This is, after all, a story about the power of testimony, but also about our response to testimony and witnessing.  Lazarus himself, the friend of Jesus (John 11), served as a testimony to all in Jerusalem regarding the kingdom of God and the Person of Jesus Christ.  Additionally, this topsy-turvy circumstance, in which the tables are turned against the rich man, is not something new at all to the context of the Scriptures.  In the song of Hannah (1 Samuel 2:1-10), she declares that she smiles at her enemies.  The proud and the arrogant will be judged by God, the barren will bear seven, the hungry will cease to hunger.  In words that could be written purely for this story of the rich man and Lazarus, Hannah declares, "The Lord kills and makes alive; He brings down to the grave and brings up.  The Lord makes poor and makes rich; He brings low and lifts up. He raises the poor from the dust and lifts the beggar from the ash heap, to set them among princes and make them inherit the throne of glory" (1 Samuel 2:6-8).  Importantly, we can see reflections of Hannah's song in the song of Mary, the Mother of God.  This song is popularly known by the first word of the Latin version, Magnificat, found here in Luke's Gospel at 1:46-55.  It is Mary's song of praise to the Lord.  In Mary's song, the Lord has scattered the proud in the imagination of their hearts; He has put down the mighty from their thrones, and exalted those of low degree.  Moreover, the Lord has filled the hungry with good things, and the rich have been sent away empty.  The songs of both Hannah and Mary reflect an understanding of the work of the Lord, and the power of the Lord.  In the story of the rich man, we are given the perspective of one of the mighty who have been cast down, so to speak.  It is a prophetic warning by Christ to the Pharisees.  What is possibly the most distinguishing feature in terms of its impact on a listening audience is that there is a limit to warnings, and possibly even to grace, if you will, in the sense that rejection counts for something.  A rejection of God's word is a turning away from a gift, the spurning of truth.  This prophetic truth is not an endless supply of time and again chances like buying a ticket in a lottery.  Rather, prophecy and the word of God counts for something, because they are given in what God considers to be the appropriate time -- and so, our rejection also counts for something.  It is a question of how seriously we take our spiritual state, and how seriously we take God.  As faithful Christians, we are used to hearing about the infinite and inestimable nature of God's grace.  Repentance is something that will always catch the ear of God, and our prayers are always heard.  But we should keep in mind that Jesus is speaking to the religious experts, the Pharisees, those with the responsibility for upholding, teaching, and maintaining the faith for the people.  Here, the evocation of prophecy is what is important, and consistent with Jesus' teaching of the parable of the vineyard owner who repeatedly sends servants and finally his only son to the vinedressers who produce no fruits from his vineyard (Luke 20:9-19).  In this important sense, the story of Lazarus and the rich man is a teaching about how we receive spiritual understanding and the work of God among us, particularly through prophecy, and of course the word of Christ the Son.  It is a reminder that we might find ourselves suddenly in a "topsy-turvy" place, where God's intervention in the world reverses our own certainties.

If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead

 "There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day.  But there was a certain beggar named Lazarus, full of sores, who was laid at his gate, desiring to be fed with the crumbs which fell from the rich man's table.  Moreover the dogs came and licked his sores.  So it was that the beggar died, and was carried by the angels to Abraham's bosom.  The rich man also died and was buried.  And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom. Then he cried and said, 'Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.'  But Abraham said, 'Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented.  And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.'  Then he said, 'I beg you therefore, father, that you would send him to my father's house, for I have five brothers, that he may testify to them, lest they also come to this place of torment.'   Abraham said to him, 'They have Moses and the prophets; let them hear them.'  And he said, 'No, father Abraham; but if one goes to them from the dead, they will repent.'  But he said to him, 'If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.'"

- Luke 16:19-31

On Saturday, we read that Jesus taught, "He who is faithful in what is least is faithful also in much; and he who is unjust in what is least is unjust also in much.  Therefore if you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?  And if you have not been faithful in what is another man's, who will give you what is your own?  No servant can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other.  You cannot serve God and mammon."  Now the Pharisees, who were lovers of money, also heard all these things, and they derided Him.  And He said to them, "You are those who justify yourselves before men, but God knows your hearts.  For what is highly esteemed among men is an abomination in the sight of God.  The law and the prophets were until John.  Since that time the kingdom of God has been preached, and everyone is pressing into it.  And it is easier for heaven and earth to pass away than for one tittle of the law to fail.  Whoever divorces his wife and marries another commits adultery; and whoever marries her who is divorced from her husband commits adultery."

"There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day.  But there was a certain beggar named Lazarus, full of sores, who was laid at his gate, desiring to be fed with the crumbs which fell from the rich man's table.  Moreover the dogs came and licked his sores.  So it was that the beggar died, and was carried by the angels to Abraham's bosom.  The rich man also died and was buried."   My study bible says that Abraham's bosom means heaven.  Abraham is mentioned among all the righteous because he is known for having shown hospitality to strangers (Genesis 18:1-8), in contrast to the rich man and his treatment of Lazarus.  A traditional interpretation of the text that reads the rich man . . . was buried says that it illustrates the state of his soul as merciless because buried by the pleasures of the flesh.  According to St. John Chrysostom, the man was already buried in life by "couches, rugs, furnishings, sweet oils, perfumes, large quantities of wine, varieties of food, and flatterers."  We also note that the text doe snot name the rich man, an indication that he is ultimately forgotten (see Psalm 9:6).

"And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom. Then he cried and said, 'Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.'  But Abraham said, 'Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented.  And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.'"  It seems as if the rich man's appeal to Abraham as spiritual father is rejected, but in fact it is not so.  Abraham accepts the role of spiritual father in calling the rich man son and behaving with compassion even to this now tormented man.  My study bible says that the great gulf is not a geographical divide, but a spiritual reality.  It is the complete separation between virtue and wickedness, a separation that can't be overcome after death.  The torments haven't changed this man's heart, he still sees Lazarus as servant who exists for the sake of his own comfort.  Finally, my study bible says that Jesus' teaching reveals the communion of the saints; a man who is not even a believer calls out from Hades is can converse with St. Abraham.

"Then he said, 'I beg you therefore, father, that you would send him to my father's house, for I have five brothers, that he may testify to them, lest they also come to this place of torment.'   Abraham said to him, 'They have Moses and the prophets; let them hear them.'  And he said, 'No, father Abraham; but if one goes to them from the dead, they will repent.'"  There are some traditional interpretations of this parable that teach it is set after the final judgment, citing the punishment and reward being received by the two men.  But others see it set at a table after death but before Christ's second coming, since the man intercedes on behalf of his still-living brothers.  The torment he experiences, says my study bible, would be a foretaste of his final state.  From this perspective then, we learn that souls of the departed have awareness of and concern for the state of those still alive on earth (see 9:30-31, 2 Maccabees 15:12-16; Matthew 2:18).  Moreover it seems that, unlike those of the saints and righteous,  the intercessions of a wicked man are heard, but they avail nothing.

"But he said to him, 'If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.'"  My study bible quotes St. John Chrysostom here:  "The ignorance of Scripture is a great cliff and a deep abyss.  It is impossible for anyone to be without benefit if he reads continually and with attention."  Moreover, it says, the rebellious were not persuaded even when people did rise from the dead (Matthew 28:11-15, John 12:9-11).

It's interesting to look at the parable and discern what it might tell us about the state of life after death, what heaven is truly like.  In some sense, although they are clearly separated in certain ways, the rich man and Abraham occupy the same place.  They are able to communicate with one another easily.  Each is somehow clearly able to perceive the state of the other.  One thing this may indicate to us is a teaching about hell or hellfire given us by tradition:  that the flames of hell and the fire of God's love are one and the same.  What it teaches us is about the incompatibility of a life given over to material-mindedness, forms of selfishness.  The soul, having identified itself with "mammon" (see yesterday's reading, above), feels itself burning and in torment by the energies of God.  This is a kind of incompatibility that causes suffering due to the mindset and orientation of the one who resists God's reality.  The one thing that separates Abraham and the rich man by an "unpassable gulf" is the rich man's lack of true repentance, or change of mind.  Nowhere do we hear him in a repentant tone.  He is concerned for his brothers who still live, but Lazarus he cannot see as a equally a person, one having the same spiritual stature as himself.  As my study bible points out, he still sees and treats Lazarus as a servant to do his bidding -- truly a very materialistic perspective of another human being.  What this may teach us is that indeed, we may all occupy the same space, but spiritually, as my study bible points out, there may be all the depth of distance and impassable border.  That it is the rich man's failure to repent that creates his own estrangement from heaven is compatible the recent parables Jesus has taught, and particularly that of the Great Supper (14:15-24).  What we observe in that parable is that everyone is invited to this great supper of the king, but it is those who refuse the invitation who are forever locked out.  What in fact we may surmise is something akin to Jesus' teaching, after Isaiah, that there are those who have no ears to hear and no eyes to see, in fact that such a gulf may exist between us even among the closest relationships we have in the world.  Indeed, Lazarus in the parable sat outside the gate of this man's home, was in fact his neighbor, who perhaps spoke to him regularly as beggar, and yet the divide between them which was created by the rich man's attitude become an implacable gulf in spiritual terms.  When Jesus teaches that He came to send a fire on earth, not to bring peace but a sword that would separate us even from those closest to us (12:49-53), we must think of this reality in spiritual terms, and where our orientation places us, depending on whom we serve.

Jesus, Son of David, have mercy on me!

Then He took the twelve aside and said to them, "Behold, we are going up to Jerusalem, and all things that are written by the prophets concerning the Son of Man will be accomplished.  For He will be delivered to the Gentiles and will be mocked and insulted and spit upon.  They will scourge Him and kill Him.  And the third day He will rise again."  But they understood none of these things; this saying was hidden from them, and they did not know the things which were spoken.

 Then it happened, as he was coming near Jericho, that a certain blind man sat by the road begging.  And hearing a multitude passing by, he asked what it meant.  So they told him that Jesus of Nazareth was passing by.  And he cried out, saying, "Jesus, Son of David, have mercy on me!"  Then those who went before warned him that he should be quiet; but he cried out all the more, "Son of David, have mercy on me!"   So Jesus stood still and commanded him to be brought to Him.  And when he had come near, He asked him, saying, "What do you want Me to do for you?"  He said, "Lord, that I may receive my sight."  Then Jesus said to him, "Receive your sight; your faith has made you well."  And immediately he received his sight, and followed Him, glorifying God.  And all the people, when they saw it, gave praise to God.

- Luke 18:31-43

Yesterday we read that as Jesus spoke, many also brought infants to Him that He might touch them; but when the disciples saw it, they rebuked them.  But Jesus called them to Him and said, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.  Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it."  Now a certain ruler asked Him, saying, "Good Teacher, what shall I do to inherit eternal life?"  So Jesus said to him, "Why do you call Me good?  No one is good but One, that is, God.  You know the commandments:  'Do not commit adultery,' 'Do not murder,' 'Do not steal,' 'Do not bear false witness,' 'Honor your father and your mother.'"  And he said, "All these things I have kept from my youth."  So when Jesus heard these things, he said to him, "You still lack one thing.  Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow Me."  But when he heard this, he became very sorrowful, for he was very rich.  And when Jesus saw that he became very sorrowful, He said, "How hard is it for those who have riches to enter the kingdom of God!  For it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  And those who heard it said, "Who then can be saved?"  But He said, "The things which are impossible with men are possible with God."  Then Peter said, "See, we have left all and followed You."  So He said to them, "Assuredly, I say to you, there is no one who has left house or parents or brothers or wife or children, for the sake of the kingdom of God, who shall not receive many times more in this present time, and in the age to come eternal life."  See With God all things are possible.
 
Then He took the twelve aside and said to them, "Behold, we are going up to Jerusalem, and all things that are written by the prophets concerning the Son of Man will be accomplished.  For He will be delivered to the Gentiles and will be mocked and insulted and spit upon.  They will scourge Him and kill Him.  And the third day He will rise again."  But they understood none of these things; this saying was hidden from them, and they did not know the things which were spoken.  My study bible suggests that this saying was hidden not by God, but because the disciples could not comprehend its meaning until the events of the Passion had taken place.

 Then it happened, as he was coming near Jericho, that a certain blind man sat by the road begging.  And hearing a multitude passing by, he asked what it meant.  So they told him that Jesus of Nazareth was passing by.  And he cried out, saying, "Jesus, Son of David, have mercy on me!"  Then those who went before warned him that he should be quiet; but he cried out all the more, "Son of David, have mercy on me!"   So often in the Gospels we're given teachings and examples of persistence (see, for example, the story of the tenacious widow).  This blind man didn't even know what was coming, but he heard the commotion, and he understood about Jesus.  He calls Him Son of David, a clear Messianic title.  Shouting twice, have mercy on me! this man is persistent in prayer.  The opinions of the crowd and his own disability don't stop him.  My study bible says there is a spiritual interpretation to this -- it symbolizes those future generations who would not see Christ, but hear about Him.  Even when there are forces that would seek to silence us, our faith and our prayer become ever more important. 

So Jesus stood still and commanded him to be brought to Him.  And when he had come near, He asked him, saying, "What do you want Me to do for you?"  He said, "Lord, that I may receive my sight."  Then Jesus said to him, "Receive your sight; your faith has made you well."  And immediately he received his sight, and followed Him, glorifying God.  And all the people, when they saw it, gave praise to God.  How interesting that Jesus should call him forward and demand of him clarity and specifics, an articulation of how he wants Jesus' mercy (What do you want Me to do for you?).  To be illumined, to see or to have the eyes "enlightened" is linked with faith -- the faith that makes the blind man well.  Jesus has said this phrase several times in Luke's Gospel after a healing:  Your faith has made you well.

This blind man is an interesting case.  He's an example, in fact, about how faith and persistence -- particularly in prayer -- can reshape, in some sense, a whole community.  He has to fight against community to get attention.  Everybody tries to shut him up, to make him be quiet.  It doesn't matter how much pressure is on him to stop, he is persistent.  And it's clearly an analogy to persistence in prayer, because of the phrase have mercy on me! which we've read recently in the story of the tax collector and the Pharisee.  We should also recall that the notion that this man was blind because he sinned would have been a popular idea among these crowds.  So his insistent shouting and pleading with Jesus would have seemed all the more disruptive somehow, and impudent.  But the suspicions and popular notions of the people don't stop him; their prejudices don't stop him.  His place as an afflicted, perhaps seemingly-undeserving sort of outsider (a beggar) is also a part of the image the crowds have of him.  There's a reason he's outside of the city and not in it, not really a part of it.  All these things must be taken in as the type of things that ordinarily work to suppress us from expressing who we are, to intimidate, make us feel "less than."  In that case, persistence requires a tough sort of inner work, and more importantly, a faith in God's love for us.  This persistent prayer becomes a need for all of us, just as Jesus has said so many times.  We can't follow the crowd's opinions about us, all the voices that may be "in our heads" or all around us in popular culture.  We have to remember our faith.   The world is often merciless; it is God who is love so vast we can't comprehend it all.  And by not following what the crowds say, this man changes the whole mechanism of the crowd.  God's work in him, to heal his blindness, has the effect of taking away the blindness of the crowd.  This little bit of a mustard seed of faith, this leaven hidden in all the crowd, becomes a transformative mechanism, a catalyst by which all of them praise God.  Just one example in the midst of many can have this effect, and it is just as Jesus defined the ways of the Kingdom.  We can't underestimate the importance of our persistence in faith and what it can lead to -- especially when we seem to have to fight the whole world to hang onto our faith, to keep praying to the One who truly loves and who is the truly merciful.

Have mercy on me!

Now they came to Jericho. As He went out of Jericho with His disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging. And when he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!" Then many warned him to be quiet; but he cried out all the more, "Son of David, have mercy on me!" So Jesus stood still and commanded him to be called. Then they called the blind man, saying to him, "Be of good cheer. Rise, He is calling you." And throwing aside his garment, he rose and came to Jesus. So Jesus answered and said to him, "What do you want Me to do for you?" The blind man said to Him, "Rabboni, that I may receive my sight." Then Jesus said to him, "Go your way; your faith has made you well." And immediately he received his sight and followed Jesus on the road.

- Mark 10:46-52

In yesterday's reading, Jesus taught once again about the importance of service and humility. James and John Zebedee, two of his closest disciples and friends, asked to be allowed to sit on His right and His left in the fullness of His kingdom. Jesus taught them that this was not His to give, but that these places are "for those for whom it is prepared." But before that, they don't understand what they are asking, and the suffering He will endure - that they must be prepared for also. Jesus declares to all of the apostles, "Whoever desires to become great among you shall be your servant. And whoever of you desires to be first shall be slave of all. For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

Now they came to Jericho. As He went out of Jericho with His disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging. And when he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!" Then many warned him to be quiet; but he cried out all the more, "Son of David, have mercy on me!" Jesus, of course, is on the road to Jerusalem - to His Passion and death on the Cross. The great cry comes forth from Jericho, and it is the cry of each of us to God who is love, "Have mercy on me!" "Have mercy!" my study bible says, "is a favorite phrase of prayer in the liturgical tradition of the Church. Mercy is God's lovingkindness, His tender compassion toward repentant sinners." "Son of David" we might say is Bartimaeus' recognition of Jesus - a sign of his faith. Ancient Israel took Jericho with a shout - let us see how this happens in Jesus' ministry. I think it's also important that we notice Bartimaeus and his persistence. Nothing can silence him - he won't listen to the others who tell him to be quiet.

So Jesus stood still and commanded him to be called. Then they called the blind man, saying to him, "Be of good cheer. Rise, He is calling you." And throwing aside his garment, he rose and came to Jesus. So Jesus answered and said to him, "What do you want Me to do for you?" "What do you want Me to do for you?" is the question that we heard also in yesterday's reading, when James and John Zebedee asked for something Jesus could not give to them. This question seems to teach us that we might not always get what we ask for, but we are always asked to be specific, and to come to God with our real desires - in some sense, with who we really are, in dialogue. We ask for love and mercy, and we will receive that in return. But we give our all, our heart's desires. Bartimaeus' throwing off his garment is a symbolic undoing of his outer stature, revealing himself to God.

The blind man said to Him, "Rabboni, that I may receive my sight." Then Jesus said to him, "Go your way; your faith has made you well." My study bible says, "Jesus knows all things, and knows this man is blind. Yet He asked, 'What do you want Me to do for you?' The man could have asked, 'Lord, give me grace to live with blindness,' but he asks for his sight. Faith needs to be specific, and Jesus requests him to exercise his faith by asking for a specific need. Rabboni means 'my teacher,' showing the man's affection for Jesus." "Your faith has made you well" is the same response Jesus has made to others, such as the woman with the years long flow of blood.

And immediately he received his sight and followed Jesus on the road. Bartimaeus becomes a disciple - this is the way in which Jericho is "taken" in the story of Jesus' ministry. The shout of grace and mercy goes out, and the Lord, the "Son of David" responds. The healed man becomes a disciple - as has happened so often with others. This is the unfolding of God's grace interacting with us. This synergistic action, working in tandem, so often has the effect of a great transformational change. It is Bartimaeus' faith that makes all the difference, in a depth of change that goes far beyond just healing his eyes; there is spiritual sight involved as well. My study bible notes here: "Bartimaeus follows Jesus, becoming a disciple of His (the road is G. hodos, the same word used for 'the Way' in Acts 9:2), and is not commanded to silence. Now that Jesus is heading toward an open confrontation with the Jewish leaders in the Holy City, the veiling of His identity (the messianic secret) is no longer necessary."

What do you truly desire? In yesterday's reading, the desire of John and James Zebedee was not to be - there are too many heavenly realities and understanding of discipleship they require for that to be granted at that time. But the truth is that Jesus' answer gives them what they truly need and desire: the power to become the disciples and servants they ask to be - and today we think of them as His closest companions, privy to the early great healing of Jairus' daughter, and of course, Jesus' Transfiguration. And they would go on to serve as was required of them - John's Gospel, Epistle and Revelation are three great books of the Church. But we see Bartimaeus, and his answered prayer. His transformation, the depth of change wrought in the person through this healing ministry, is far more of an answer than he asked for. He not only receives his sight, but becomes a disciple, and leaves Jericho following Jesus on the road to Jerusalem. Wherever we are, the gospels teach us, we offer all that is to God. We offer who we are, right where we are, and Christ will take that; God's mercy will interact with our offering of ourselves. What it is to be specific is really to offer up who we are in a sort of sacrament, and then God responds and transforms - and that is life in this ministry, a life of faith. It is a kind of cooperation, a communication. Too often prayer is considered asking or "begging" (and it's important that our subject today is a blind beggar). But God wants all of us, not just our desires but all that we can be. Someone recently said to me that so often a prayer is answered by giving us a challenge, to be what God sees that we can become. So Bartimaeus' answer is a challenge. He receives His sight, but as a disciple there is so much more down the road, and so much more for him to conquer and achieve in his life. Jericho was the site of a famous battle in which God's grace responds through a great shout of the people. What is your shout to God, and how does it call you forward along the road of the challenge to be what you can be in God's sight? Let the communion in prayer be the start of that action, that forward movement along the Way, the road on which we "Follow Him." We don't know where that might lead, but our prayer will surely be answered. Jesus told Bartimaeus, "Go your way" as he was healed. Can we respond in the way of Bartimaeus?