In September the ordered world of Proverbs and James is read
against the cross of Marks world. Walter Brueggemann
reminds us of Karl Marxs dictum, "The ruling ideas of
each age have ever been the ideas of its ruling class."
Who benefited by our pious simplistic characterizations of the
Hebrew scriptures as law and the New Testament as grace? How did
reading Proverbs and not the Prophets prepare us so easily to
turn the symbol of the authorities answer to those who
defied them into a symbol of the devotional life that posed no
threat to the authorities? Septembers meditations will
bring a chill to "whatever is, is right."
October 23
What Do You Want Me to Do for You?
Job 42:1-6, 10-17; Psalm 34:1-8, (19-22); Hebrews 7:23-28; Mark
10:46-52
The God of the whirlwind has made the case. Jobs
surrender is unconditional. He even uses Gods words of
judgment. He admits to speaking about things too wonderful for
him to understand. He repents in dust and ashes. The friends are
rebuked by God because they had not spoken of God as God is.
If only the compilers had left the poem there! The mystery of
God is too great for us. There is no reward deserved for
comprehending that elementary fact. The only right relationship
between creature and creator is faith.
We might have wished for Psalm 139 as the responsive psalm:
"Such knowledge is too wonderful for me/It is so high that I
can not attain it." But our lectionary chose Psalm 34, a
praise for deliverance from trouble. Like the ending of Job, it
makes no place for the non-deliverance in life. "And they
all lived happily ever after" is the stuff of fairy tales.
We need the prophetic faith that affirms that the creating Word
of God will accomplish that which it intends.
The gospel is the dramatic story of the healing of blind
Bartimaeus. Jesus of Nazareth is passing by. With the audacity of
the desperate, Bartimaeus calls out, "Jesus, Son of David,
have mercy on me!" Son of David? Is that a recognition of
royal lineage? Are the powers of Earth and hell being put on
notice? The minions of the status quo order him to be quiet, but
he is already moving in another world.
He calls out even more loudly, "Son of David, have mercy
on me!" Jesus stops, saying, "Call him here." The
blind man with reckless abandon throws off his cloakthe
mark of his way of lifesprings up, and comes to Jesus.
Those first young fishermen he had called had not responded more
readily.
And then Jesus startling question: "What do you
want me to do for you?" The obvious answer is, of course, I
want to see. But is it? What you dont see you dont
have to take responsibility for. A queen, told her subjects had
no bread, replied, probably as much out of ignorance as
callousness, "Let them eat cake." A president of the
United States, sponsoring a trickle-down theory of economics,
propounded, "A rising tide lifts all boats."
Blindness protects us from harsh realities. Blindness also
means someone else will take care of us. Think, Bartimaeus. There
is cost as well as promise to the new life that will open up for
you. "What do you want me to do for you?"
"I want to see."
He regained his sight, and the record is that he follows Jesus
on the way. The way to the cross.
VERNA J. DOZIER is an educator and lay theologian in
Washington, D.C. She is the author of The Dream of God: A
Call to Return (Cowley Publications) and The Authority of
the Laity (The Alban Institute).